THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 

LOS  ANGELES 


'•^^    BLO/y 


THOUGHTS 

c5^  J^^^y 


VARIOUS    SUBJECTS. 


BY  IlEV.  R.  DONNELL, 

OF    THE    CUMBERLAND    PRESBVTERIAX    CHURCH. 


'■'rry  all  tbinga,  hold  fast  that  which  is  good." — Pkteh. 


LOmSVILLE,  KY. 

Published,  for  the  Board  of  ruhlioiuion, 

BY    REY.    LEE    ROY    WOODS,    PUBLISIIIXG    AGENT. 

1854. 


♦•'^y*^^*,  \fe 


>i.  - 


^'.t 


Entered  according  to  Act  of  Congress,  in  the  year  1851, 

BY  LEE  ROY  WOODS, 

For  the  Boaicl  of  Publication,  of  the  Cumberland  Presbyterian  Church, 

la  the   Clerk's   Office  of  the  District   Court  of  the  United  States,  for  the 

District  of  Kentucky. 


Printed  ud  Stereotyped  by 
MOBTOX  *  ORiewOLD,   LODISVILLE,  KT. 


d  7  /  o 


TABLE     OF    CONTENTS. 


Preface  to  First  Edition, 3 

Preface  to  Third  Edition, 5 

On  tiie  Character  of  God,  - 9 

On  the  Trinity,  I     -    *   -   f'-         •         -         -.      -         -         -  12 

On  the  Creation tf  Man,     *■        -.-.-.        -        -        -        -  14 

On  the  Government  of  God, 15 

On  the  Law  of  God, 16 

On  tlie  Fall  of  Man, 20 

On  the  Character  of  the  Mediator, 21 

On  the  Extent  of  tlic  Atonement.  - 22 

On  the  Operation  of  tlie  Hoh- Spirit, 24 

On  the  Will  of  Man,         -     ' 27 

On  Man's  Authority  to  Believe  on  (.'hri.jt,           ....  30 

On  Experimental  Reliprion, 34 

On  Faith  and  Regeneration, 3S 

Cardinal  Poims, 43 

On  Election, -         -  50 

rerscvcrerance  of  the  Saints, 53 

I'rec  Moral  Agency^ 90 

Predestination  and  Foreknowledge,  or  Knowlcd^ie  and  Decree,  98 

The  Personalty  and  Office  of  the  Holy  Spirit,     ....  lOl 

A  Synopsis  cf  the  Bible  Doctrines  in  their  Order,    -        -        -  107 

On  Sanctiiication, Ill 

On  Original  Sin, 116 

On  the  RcsuiTCCtion,            ....                 ...  12I 

On  Baptism, 125 

The  Sabbath, 130 

On  Missions, 134 

The  Church  want*  more  Ministers  of  the  liiglit  Stamp,       -        -  130 

The  Church  wants  more  Mothers,    --....  143 

The  Church  wants  more  Sisters,          ......  146 

Letter  on  CInirch  Docti-ir.ru,    ----..-  149 

The  Interests  of  the  Church, 154 

Heligiou  of  the  BibL',      -         -        - 156 


44  ?95i 


iy  T  A  15  L  ]•:     O  If      C  <>  N  T  E  NTS. 

Comiffciit  oil  Jiidt;  Ninth,   '      -         -         -         -      '  -         -         •  158 

Devils  casting  out  Devils,             -         -         -         -         -         -         •  161 

A  Short  Sermon  from  a  Long  Text,       -        -         ■         -        -  165 

Confession  of  Faitli,             ..------  169 

Efficiency  in  the  Clinrch, 1'2 

A  View  of  the  Trcscnt  and  the  Past, 175 

Comment  on  1  Peter  iv,  12,      -         -         -         -         -         -         -  1"9 

Theological  Class  at  Lebanon,  Tennessee,          -        -        -        -  184 

He  was  a  Burning  and  a  Shining  Light,           ....  187 

On  Free  Communion, -  188 

Why  do  wc  Sir  Still  ? 189 

Sin  and  Holiness,        -         -         -         - 191 

When  may  we  Know  an  Enemy  or  Friend*?' -     ^  -         -        -  192 

Who  is  in  the  Fault  ?           -         -         -         -  '       -            :      -         -  195 

On  Building  Churches, -  196 

Church  Business,        ....          .....  193 

Claims  of  tlie  DilFcrent  Denominations,            -         -         -  200 

Persecution  has  Contributed  to  tlie  Spread  of  the  Gospel,            -  203 

Be  Patient  in  Tribulation,        ...                 ...  207 

Revivals— General  Assembly,      -         -                           ...  210 

Ciiristian  Fellowship,        -        -         -         .                  ...  213 


APPENDIX. 

Brief  Historical  Sketch  of  the  Cumberland  Presbyterian  Chui  ?h,       213 


/ 
/ 


PEEFACE  TO  THE  FIRST  EDITION 


In  a  country  of  equal  rights,  it  is  the  privilege  of  every 
one  to  think  freely,  investigate  fairly,  and  explain  in  the 
most  simple,  plain  and  candid  manner.  Truth  acknowledges 
no  dependence  on  sophistry  for  success.  It  relies  alone 
upon  fair  argument,  and,  when  properly  understood, 
appears  well  even  in  a  homely  dress. 

It  is  the  duty  of  every  branch  of  the  Church,  when  cir- 
cumstances require  it,  to  give  her  view  of  what  the  Bible 
teaches.  Concealment,  double-dealing  and  mental  reser- 
vations, in  such  cases,  should  always  be  carefully  avoided. 

The  Cumberland  Presbyterians  have  adopted  a  system 
of  doctrines,  in  the  belief  and  practice  of  which  they  are, 
perhaps,  as  firm  and  uniform  as  any  other  denomination. 
While  they  claim  the  privilege  of  believing  that  this  system 
is  fully  sustained  by  the  word  of  God,  they  are  very  far 
from  arrogating  to  themselves  infallibility  in  interpret- 
ing the  Holy  Scriptures.  They  have  ever  maintained,  that 
a  diflference  in  subordinate  points  of  doctrine,  ought  not  to 
constitute  separate  communions,  or  destroy  the  unity  of 
the  church  of  Christ. 

Although  they  have  adopted  and  published  to  the  world, 
a  Confession  of  Faith,  and  a  system  of  Church  Govern- 
ment, yet    they  have  probably  been   remiss  in  not  giving 


Vi  r  R  E  F  A  r  F,  . 

hese  formularies  a  more  general  circulation.  In  this  they 
re  entirely  singular.  Other  branches  of  the  Church  exer- 
c.  3e  a  laudible  diligence  inputting  the  volume  containing 
iVsir  peculiarities  in  the  hand  of  every  individual  within 
(•oil-  reach.  They  thereby  manifest  not  only  sincerity  in 
i )  lir  belief,  but  a  wish  to  disseminate  Avhat  they  deem 
<  (r:ect  principles. 

The  Cumberland  Presbyterians  have  heretofore,  mani- 
f  b-uod  but  little  interest  in  "writing  and  publishing  arguments 
J  ox  the  purpose  of  defending  the  doctrines  of  their  Church. 
Their  fields  of  operation  have  been  large  and  white  unto 
harvest  and  have  required  the  active  and  constant  labors 
of  all  their  preachers.  This,  in  connection  with  a  desire  to 
fraternize  with  all  religious  denominations,  has  been,  per- 
haps, of  some  disadvantage  to  them.  It  is  still  hoped, 
however,  that  they  will  forever  banish  that  little  sectarian 
bigotry  that  has  on  some  occasions  emanated  from  the 
presses  of"  other  branches  of  the  Church. 

The  following  thoughts  and  historical  sketch  have  been 
elicited  by  frequent  applications  from  abroad,  for  informa- 
tion concerning  the  doctrines  and  origin  of  the  Cumberland 
Presbyterian  Church,  of  which  the  writer  has  the  honor  of 
being  a  member.  He  hopes  they  will  not  infringe  upon 
that  spirit  of  harmojiy  and  union  which  he  wishes  at  all 
times  to  prevail  among  evangelical  denominations. 


PREFACE    TO    THE   THIRD    EDITION. 


Several  years  ago  the  author  consented  to  the  pubhcar 
tion  of  a  pamphlet  entitled  "  Miscellaneous  Thoughts  on 
several  subjects  of  Divinity,  so  much  controverted  in  the 
World."  This  little  work,  so  far  as  appeal's,  met  with  the 
general  approbation  of  the  Church  of  which  ho  is  a 
member  and  minister. 

Long  has  he  been  urged  by  many  of  his  brethren 
to  prepare  and  publish  to  the  world  an  enlarged  edi- 
tion of  this  production.  With  these  urgent  solicitations, 
he  has  ever  felt  inclined  to  comply.  But  his  nume- 
rous and  pressing  calls,  have  hitherto  prevented  him. 
Being  one  of  the  oldest  ministers  of  his  denomination, 
the  care  for  all  the  Churches  devolved  to  some  extent 
upon  his  mind.  His  presence  was  loudly  and  im- 
periously called  for  in  many  parts  of  the  Church, 
which  necessarily  enlarged  the  field  of  his  ministerial 
operations,  as  well  as  multiplied  his  many  and  arduous 
duties.  Necessarily,  much  of  his  time  and  labors 
have  been  spent  from  home. 

During  the  period  in  which  he  has  endeavored  to 
meet  these  numerous  and  pressing  calls,  he  has  from 
time  to  time,  as  circumstances  might  suggest  to  his 
mind,  snatched  a  few  hurried  moments  from  other  en- 
gagements, to  throw  a  few  other  miscellaneous  thoughts 
together  for  the  columns  of  the  "  Banner  of  Peace," 
and  other  religious  periodicals  of  the  Church.  Having 
at   length,  become    advanced   in  lir\    and    well  worn  in. 


VUl  PREFACE. 

the  Service  of  the  Church,  tiiid  in  the  cause  of  his 
Divine  Master,  he  has,  of  necessity,  become  somewhat 
more   local. 

To  meet  the^^prcsent  demands  of  the  Church,  and 
to  enable  him  >Yith  more  convenience  hereafter  to  re- 
vise and  enlarge  his  little  Book,  the  author  has  re- 
solved to  collect  from  the  files  of  his  religious  papers, 
the  short  pieces  written  by  him  from  time  to  time, 
and  add  these  to  Miscellaneous  Thoughts,  and  thus 
enlarge  his  Miscellaneous  Book,  and  send  it  out  to  a 
Miscellaneous  Public.  Should  life  be  continued  a  few 
years,  he  fondly  hopes  to  have  it  in  his  power  to 
enlarge  this  volume ;  but  should  he  be  removed  from 
the  Church  below  before  that  time,  he  desires  that  some 
of  his  surviving  brethren,  more  capable  than  he  now 
feels  himself  to  be,  will  take  up  this  little  volume 
and  enlarge,  extend  and  perpetuate  these  very  miscel- 
laneous thoughts — they  are  thoughts  upon  the  Bible — and, 
if  according  to  that  book,  they  are  thoughts  of  truth.  The 
only  desire  of  the  author,  in  sending  these  thoughts 
to  the  world,  is,  that  they  may  inspire  those  under 
whose  observation  they  may  happen  to  fall,  with  thoughts 
of  truth — that  thought  may  thus  inspire  thought,  and 
the  truth  be  perpetuated  in  the  Church,  and  in  the 
world.  When  the  general  mass  of  mind  shall  all 
think  according  to  the  truth,  then  will  all  be  free 
from   error  and  sin,  and  be   sanctified   and  happy. 

The   Author. 

Athens,  Ala.,  May  3, 1851 


MISCELLANEOUS    THOUGHTS, 

&c. 


ON  THE  CHARACTER  OF  GOD. 

"  God  is  a  Spirit,  infinite,  eternal,  and  un- 
changeable in  his  wisdom,  power,  holiness,  justice^ 
goodness,  and  truth,"  possessing,  in  himself,  the 
rule  and  power  of  his  own  actions. 

There  are  two  ideas  concerning  the  nature  and 
actions  of  Deity,  both  of  which  have  been  carried 
to  extremes.  One  is,  that  holiness  is  not  essential 
to  his  existence ;  that  it  is  not  the  source  of  the 
motives  of  his  volitions  and  actions  at  all;  but  that' 
it  depends  entirely  on  his  sovereign  will.  The 
other  idea  is,  that  God  is  essentially  holy  ;  in 
which  consists  the  essence  of  the  moral  la?w, 
which,  when  revealed,  became  the  rule  of  action 
to  every  moral  subject ;  yet,  his  knowledge  and 
power,  with  regard  to  sovereign  influence,  and  the 
certainty  of  action,  are  abridged.  It  maintains 
the  certainty  of  rule  and  freedom  of  action,  but 
If^aves  him  without  the  knowledge  and  control  of 
his  sul)jects. 


10  t  N    r  n  E 

The  following  vn  w  of  this  suhject  seems,  to  me, 
to  accord  hest  with  Scripture  and  reason  : — God  is 
essentially  holy,  without  which  he  could  not  exist; 
for  quality  belongs  both  to  spirit  and  matter. 
Matter  cannot  exist  without  the  quality  of  gravi- 
tation;  spirit  cannot  exist  without  a  quality 
inclining  it  either  to  good  or  evil:  therefore, 
you  see  that  God  must  be  holy.  This  is  the 
lustre  and  glory  of  his  character,  the  rule  of  all 
his  volitions  and  actions,  from  which  he  can 
never  deviate.  All  that  he  does  is  holy,  not 
because  he  possesses  absolute  freedom  of  wil!> 
but  because  liis  will  always  acts  according  to  his 
own  nature.  If  the  holiness  of  God  depended 
on  his  agency  or  volition,  it  follows,  of  course, 
that  he  could  not  be  holy  until  he  desired  to 
be  so ;  or,  in  other  words,  decreed  what  holiness 
sft^uld  be.  Then,  here  would  be  a  volition 
without  holiness,  and,  also,  without  motive.  If 
there  be  no  principle  of  rectitude  in  the  Divine 
Being,  nothing  can  be  done  right;  if  nothing  can 
be  done  right,  there  can  be  no  glory.  But,  God 
is,  holy,  and  whatever  consists  with  holiness,  he 
can  do;  and  whatever  will  contribute  most  to 
his  glory,  He  wl/l  do. 

As  holiness  is  the  principle,  out  of  which  all 
the  motives  and  volitions  of  Deity  spring,  it  is 
evident  that  he  never  could  have  decreed  sin, 
without  going  out  of  himself  for  a  motive;  and 
if  he  were  to  go  out  of  himself  for  a  motive,  he 


CHARACTER       OF       GOD  1] 

would  cease  to  be  a  selt'-sufiicient  and  perfect 
God.  If  holiness  cannot  present  sin  as  a  motive, 
God  never  could  choose  sin;  if  he  could  not 
make  it  his  choice,  he  could  not  bring  it  to  pass 
by  his  agency. 

Infinite  knowledge  is  as  essential  to  the 
existence  of  God  as  consummate  holiness.  While 
one  renders  every  thing  that  he  does  correct,  the 
other  makes  all  things  certain  that  transpire  in 
the   universe. 

Some  have  thought,  that  God's  knowledge  of 
events  rested  solely  on  his  decrees ;  that  he 
could  not  know  that  any  thing  would  take  place 
but  for  a  previous  determination  to  bring  it  to 
pass.  This  hypothesis  either  proves  that  God 
is  the  author  of  sin,  or  that  he  knows  nothing 
of  its  existence ;  both  of  which  would  be  contrary 
to  divine  revelation.  It  is  indispensable  that  an 
intelligent  being  should  know  all  that  he  does, 
hut  it  is  not  necessary  for  him  to  do  all  that  he 
knows.  If  God  can  know  any  thing  without 
first  decreeing  it,  he  can  know  many  things. 
Hence,  I  conclude,  that  many  events  have  and 
do  transpire,  which,  though  known  -unto  God, 
were  never  predestinated  by  him.  I  think  the 
following  is  a  correct  view  of  this  subject.  All 
things  are  known  unto  God,  yet  he  knows 
some  things  as  taking  place  on  or  by  his  own 
agency,  others  on  the  principle  of  necessity,  and 
others  on  the  principle  of  \\y.u\9.  agency. 


12  O  N       T  M  K       T  R  I  .\  I  T  Y. 

Knowledge    must   always   go    before    volition 
a  choice  without  understanding,  is  a  blind  choice, 
and    the    action    is    not    that   of    an    intelligent 
beiui£. 


ON  THE  TRINITY. 

1.  There  is  one  God.  There  is  but  one. 
There  can  be  but  one.  But  this  one  God  is  often 
spoken  of  in  the  Old  Testament  by  means  of 
the  plural  number,  "  Let  us  make  man,  &c." 
The  New  Testament  reveals  how  many  persons 
there  are,  and  likewise  their  different  names,  viz., 
Father,  Son,  and  Holy  Ghost.  The  Unity  of 
God  is  taught  in  the  Bible.  The  Trinity  and 
equality  of  God  are  taught  in  the  Bible.  The 
Trinity  and  inequality  of  God  are  taught  in  the 
Bible. 

2.  There  are  certain  peculiarities  which  con- 
stitute the  Unity  of  God ;  certain  peculiarities 
which  constitute  the  Trinity  and  equality  of  God; 
and  certain  peculiarities  which  constitute  the 
Trinity  and  inequality  of  God. 

3.  Infinite  perfection  constitutes  the  Unity  of 
God.  There  is  but  one  Infinity.  There  can  be 
but  one.  There  are  three  persons,  subsistences, 
or  agents,  that  possess  infinite  perfection  and  are 
one   God.     Power   to   will   and   work   constitutes 


ON       r  H  E      T  ft  I  N  I  T  Y.  13 

an  agent.  The  Father  has  power  to  will  and 
work,  the  Son  has  power  to  wall  and  work ; 
and  the  Holy  Spirit  has  power  to  will  and  work; 
therefore  they  are  all  agents.  They  are  not  one 
agent,  but  one  God,  possessing  infinite  perfection. 
They  are,  distinctly,  objects  of  worship.  One  is 
not  older  or  greater  than  another. 

But  there  is  a  sense,  in  which  they  are  three, 
and  not  equal.  In  the  plan  ot  man's  redemption, 
one  was  appointed  to  overlook,  and  a  name 
given  him  appropriate  to  his  office.  He  is  called 
the  Father.  Another  to  obey  and  suffer.  He 
is  called  the  Son.  Another  to  apply  the 
redemption  to  man,  by  converting  and  sanctifying 
him.  He  is  called  the  Holy  Ghost;  not  because 
he  is  more  holy  than  the  Father  and  the  Son,  but 
because  his  office  is  to  make  men  holy. 

But  the  sceptic  exclaims,  I  cannot  understand  . 
this  TRINITY  in  UNITY.  I  auswcr,  your  under- 
standing was  never  intended  to  be  the  starfdard 
of  truth.  There  are  many  truths  entirely  above 
your  comprehension.  All  that  you  have  to  do,  or 
can  do,  is,  to  determine  whether  it  would  be  more 
reasonable  to  receive  or  reject  them.  Did  you 
ever  know  a  circle  three  feet  in  circumference, 
inclose  one  of  ten  feet  I  Injinite  fulness  dwells  in 
Christ.  If  he  had  a  beginning  in  all  his  natures, 
he  must  be  finite :  then,  here  would  be  finite, 
containing  infinite  !  Whether  the  doctrine  of  the 
Trinity  be  comprehensible  or  not,  it  is  a  matter 


14  ()  N       T  H  K      C  11  K  A  T  I  O  .N       OF       MAN. 

of  Di\'me  revelation,  and  demands  our  faith  But 
am  I  told  iliat  mystery  is  inconsistent  with  the 
idea  of  a  revelation  from  God  1  This  I  deny.  A 
revelation  is  a  developement  of  facts,  and  is  not  at 
all  affected,  though  the  mode  by  which  the  facts 
exist,  be  withheld.  The  Trinity  is  a  fact  revealed, 
and,  notwithstanding  the  mode  of  the  existence 
of  this  fact  is  not  disclosed,  its  claims  upon  our 
credulity  cannot  be  denied,  without  becoming 
downright  Atheists;  for,  a  God  existing  in  one 
person,  is  as  incomprehensible  as  a  God  in  three 
persons. 

It  is  something  remarkable,  that,  in  every  age, 
where  the  unity  of  God,  in  opposition  to  the 
TRINITY,  has  been  taught,  infidels  express  great 
friendship  for  the  system.  This  must  be  owing  to 
the  fact,  that  there  is  something  in  this  system 
agreeable  to  the  carnal  heart,  and  contrary  to 
Divine  revelation. 


ON  THE  CREATION  OF  MAN. 

Man  was  created  with  wisdom  to  knoiv,  and 
power  to  do,  all  things  which  came  within  the 
capacity  of  created  free  agency.  This  alone 
could  constitute  him  an  accountable  beins:.  He, 
ot  course,  possessed  determining  power.  To  say 
that  man  is  a  free  agent,  and  yet  hold  that  God 


O  N      T  11  K       G  OVER  N  M  E  N  T      OF      G  O  D.        15 

deteruiliies  his  will  by  physical  power,  is,  to  ine,  a 
palpable  contradiction.  The  light  and  motive 
system,  which  is,  that  the  will  of  man  is  deter- 
mined by  an  ove?-  halcmce  of  motive,  is  equally 
absurd ;  for,  in  this  case,  the  motive  would  contain 
the  physical  power.  I,  therefore,  contend,  that  the 
agency  of  man,  in  his  primitive  state,  consisted  in 
an  ability  to  decide  betAveen  two  opposite  motives, 
neither  of  which  exerted  any  physical  force  on  his 
will. 

He  w^as,  also,  either  holy,  or  unholy,  in  nature : 
for  we  have  already  shown,  that  every  intelligent 
being  must  have  a  disjJosing  qualify.  That  this 
quality  in  man  was  holy,  is  evident  from  the 
consideration,  that  nothing  of  a  contrary  character 
can  proceed  from  a  Holy  God. 


ON  THE  GOVERNMENT  OF  GOD. 

The  government  of  God  is  a  holy  and  ivise 
polity,  including  sovereignty,  necessity,  and  free 
agency  in  his  subjects.  I  am  persuaded,  it  would 
be  impossible  to  conceive  of  a  well-organized 
government,  without  these  three  particulars.  A 
government  founded  altogether  on  sovereignty  is 
despotic,  and  precludes  the  necessity  of  laws,  and 
destroys  the  freedom  of  its  subjects.  The  design 
of  laws,    is,    that    the    subjects    may    shape    their 


16  ON      THE      LAW      OF      GOD. 

characters  by  iliem.  But,  in  a  government 
possessing  nothing  but  sovereignty,  neither  law 
nor  subjects  can  have  any  thing  to  do  in  forming 
characters.  Sovereignty,  alone,  does  this.  Then, 
why  are  laws  necessary,  and  on  what  principle 
can  subjects,  in  this  case,  either  be  accountable 
or  punishable?  It  is  neither  an  action  nor  the 
consequences  of  an  action,  abstractly  considered, 
that  renders  the  subject  of  it  guilty ;  but  the 
exercise  o^  free  agency^  in  the  perpetration  of  that 
action.  Punishment  then  becomes  necessary, 
and  this  prepares  the  way  for  the  exercise  of 
sovereignty.  Thus,  you  see,  how  these  three 
particulars  harmonize  in  a  well-organized  govern- 
ment. 


ON  THE  LAW  OF  GOD. 

There  is  a  universal  and  immutable  law, 
generally  called  moral,  which  is  not  dependent 
on  sovereign  power  for  its  existence,  but  grows 
out  of  the  eternal  reason  of  things,  and  regards 
all  circumstances  of  intelligent  beings,  and  enjoins 
the  duties  which  they  owe  to  God  and  each 
other.  Without  such  a  universal  standard  of  ri^ht 
and  wrong,  there  could  be  no  distinction  between 
virtue  and  vice. 


ON       THK       LAW      O  F      G  O  II  .  17 

This  law  is  the  great  platform  on  which  heaven 
itself  is  huilf,  and  on  which  Adam  was  placed  in 
his  state  of  innocence:  but,  while  on  trial,  he  fell 
from  this  platform,  and  can  never  return  to  it 
again,  by  any  efforts  of  his  own.  If  he  is  ever 
brought  up  to  the  righteousness  and  holy  n&ture 
of  tlie  law,  it  must  be  by  the  aid  of  another.  For 
this  purpose,  the  gospel  scheme  has  been  irtro- 
duced,  which  serves  as  a  ladder,  on  which  fallen 
man  may  not  only  return  to  that  state  of  holiness 
and  happiness  possessed  by  Adam  before  he  fell, 
but  to  that  confirmed  state  which  he  would  have 
enjoyed,  had  he  sustained  his  trial.  But  the 
gospel  is  not  designed  to  destroy  the  law,  any  more 
than  the  making  of  a  ladder  to  reach  a  platform,  is 
designed  to  destroy  that  platform. 

If  a  sinner  would  ascend  to  this  desirable  plat- 
form, he  must  climb  the  gospel  ladder,  bv 
repentance    and    faith. 

Every  one  must  conform  to  this  law  that 
would  be  happy;  and  it  is  not  material  how  many 
rational  beings  there  are,  nor  where  they  reside, 
nor  how  many  peculiarities  attend  them,  if  they 
be  conformed  to  it,  they  will  be  happy ;  for  they 
all  harmonize:  and,  without  a  universal  and 
immutable  law,  or  standard  of  moral  rectitude, 
tliey  would  not,  and  could  not  harmonize.  This 
is  evident,  even  from  the  law  of  matter.  If,  for 
instance,  one  })article  of  matter  be  under  a 
different    law     from     another,    how    could    they 


18  ON      T  II  R      LAW      O  ^•      fJOD. 

Ijannonizc  (  If  Mercury  were  under  a  clifTerent 
law  from  Venus,  or  the  Earth,  how  could  there 
be  liarmony  in  the  solar  system?  There  i-^ 
harmony  in  the  solar  system ;  therefore,  there  is 
an  immutable  and  universal  law  of  matter:  and 
it  is  by  the  same  law,  that  the  lofty  pine  falls, 
that  the  atumnal  leaf  drops  to  the  ground.  And  so 
we  may  suppose,  not  only  of  a  great  number 
of  bodies  of  matter,  but  of  a  great  number  of 
peculiar  systems  of  matter;  yet,  as  far  as  matter 
extends,  the  immutable  law  by  which  it  is 
governed,  is  founded ;  hence,  there  is  general 
harmony  throughout  the  natural  world.  Just  so 
in  art:  if  you  wish  to  build  an  edifice,  it  is  not 
important  where  you  prepare  the  materials,  pro- 
vided you  make  every  part  according  to  an 
immutable  rule:  when  put  together,  each  joint 
will  fit,  and  all  will  harmonize.  But,  if  you  were 
to  make  one  part  according  to  one  rule,  and 
another  part  according  to  another  rule,  your 
building  would  neither  possess  wisdom,  strength, 
nor  beauty. 

The  same  will  apply  to  civil  matters.  Let  the 
law  of  virtue  be  immutable,  and  millions  of  rational 
beings  be  governed  by  it,  and  general  harmonv 
will  prevail;  but  if  they  were  to  be  governed 
by  laws  differing  in  principle  from  each  other, 
it  is  evident  a  harmonious  system  could  not  be 
formed.  For  example:  life  and  liberty  are  the 
natural  rights  of  all  men.     On  this  principle  the 


ox      THE      LAW      OF      GOD.  19 

Constitution  of  the  thirteen  United  States  was 
adopted ;  yet  eacli  State  was  tolerated  to  have  a 
constitution  of  its  own,  adapted  to  its  local 
circumstances,  but  could  not  introduce  a  single 
article  contrary  to  the  principles  of  the  general 
Constitution.  This  would  have  destroyed  the 
harmony  of  the  several   States. 

In  ecclesiastical  affairs,  harmony  is  also  based 
upon  certain  immutable  principles.  Love  to  God 
and  each  other,  should  constitute  the  grand  princi- 
ples of  our  Church  government.  Embracing  these 
principles  of  government,  tiie  Church  may  be 
divided  into  several  territories,  and  each  one 
introduce  a  discipline  adapted  to  its  own  peculiar 
situation  ;  yet,  if  the  grand  principles  (love  to  God 
and  each  other)  be  preserved,  all  can  unite  and 
form  one  harmonious  body.  But,  wherever  these 
immutable  principles  are  touched  by  a  creed  or 
discipline,  that  denomination,  holding  such,  can 
never  be  received  into  the  union  by  the  Great 
Head  of  the   Church. 

Then,  my  brethren,  let  us  be  careful  not  to 
introduce  such  rules  in  our  Churches,  as  would 
destroy  love  to  the  brethren,  and  produce  distrac- 
tion in  the  body  of  Christ.  We  are  all  one 
in  Christ  Jesus :  let  us,  therefore,  keep  the  unity 
of  the  Spirit  in  the  bond  of  peace. 


20  O  N       T  II  K       F  A  I-  L       OF       MAN 


ON  THE  FALL  OF  MAN. 

Man,  though  made  upright,  was  not  confirmed. 
To  create  an  intelligent  being  in  a  confirmed  state, 
would  destroy  his  agency ;  but  to  create  him  pure 
and  free,  and  give  him  a  probation,  in  which  his 
fidelity  can  be  tested — if  he  prove  faithful,  lie  can, 
then,  be  confirmed  according  to  character  formed 
during  the  trial.  The  condition  on  which  man  was 
to  be  confirmed,  was  obedience  to  a  positive  com- 
mand, founded  on  the  moral  law.  His  agency,  in  this 
state  of  trial,  was  tested  in  a  very  simple  manner. 
God  commanded  him  not  to  eat  of  the  fruit  of  the 
tree  of  the  knowledge  of  good  and  evil,  and 
enforced  the  prohibition  by  the  threatening  of 
death  to  himself  and  posterity ;  but  promised  life 
in   case  of  obedience. 

That  Adam  might  have  a  view  of  the  state  in 
which  he  was  placed,  and,  also,  of  that  which  was 
promised  him,  God  placed  two  trees  before  him, 
viz.,  the  tree  of  the  knowledge  of  good  and  evil, 
which  represented  that  the  condition  in  which  he 
was  then  placed  admitted  of  his  acting  so  as 
to  know  good  and  evil ;  and  the  tree  of  life,  repre- 
senting, that  if  he  obeyed  the  positive  precept,  he 
should  be  confirmed  in  a  slate  of  complete 
ha]>piness. 


C  H  A  R  A  C  T  E  R      O  F      T  U  tZ      MEDIA  T  OR.     21 

After  man  had  violated  tlie  positive  command, 
God  placed  a  cherubim,  with  a  flaming  sword, 
which  turned  every  way,  to  guard  the  tree  of  hfe, 
lest  man  should  put  forth  liis  hand  and  eat,  and 
live  for  ever,  or  be  confirmed  in  a  state  of  sin  and 
misery. 


ON  THE  CHARACTER  OF  THE 
MEDIATOR. 

Jesus  Christ  possesses  three  simple  distinct 
natures,  viz.,  Supreme  divinity,  spirit,  and  matter. 
These  three  natures,  though  united  in  one  person, 
are  not  amalgamated.  ]\Ian  has  two  simple  natures: 
spirit,  and  matter.  Spirit  can  suffer,  but  cannot 
die;  matter  can  both  suffer  and  die.  In  addition 
to  these  two  natures,  Jesus  Christ  has  divine  nature, 
which  can  neither  suffer  nor  die.  These  three, 
constitute  him  a  complete  Mediator  for  man.  Like 
man,  for  wdiose  benefit  he  came  into  our  world,  he 
had  a  nature  that  could  suffer  and  die;  a  nature 
that  could  suffer,  but  could  not  die;  and,  as  God, 
he  had  a  nature  that  could  neither  suffer  nor  die. 
This  nature  gave  worth,  or  virtue,  to  the  obedience 
and  sulTerings  of  his  soul  and  body:  so  that  a  tem- 
porary sulTering,  on  his  j)art,  was  of  more  value,  in 
the  eye  of  the  law,  than  eternal  suffering,  on  our 
part,  could  have  been.      The  soul  and  body  being 


.  $ 


22  ONT  HE      EXTENT 

united  to  the  divine  nature,  in  person,  it  was 
impossible  for  the  one  always  to  suffer,  or  for 
the  other  to  remain  under  the  power  of  death. 
He,  therefore,  as  our  Mediator,  took  away  the 
sting  of  death,  and  the  power  of  the  grave,  and 
brought  life  and  innnortality  to  light. 

Man's  death  is  a  doctrine  founded  on  the  law: 
his  resurrection  is  a  doctrine  founded  on  the 
Gospel: — For  as  in  Adam,  all  died,  even  so,  in 
Christ,  shall  all  be  made  alive.  As  Christ  arose 
for  all  men,  he  must  have  died  for  all;  for  the 
resurrection  of  all,  is  founded  on  his  rising  for  all; 
and  his  rising  for  all,  is  founded  on  his  having  died 
for  all:  for  he  could  not  rise  for  any  for  whom  he 
did  not  die. 


ON  THE  EXTENT  OF  THE 
ATONEMENT. 

All  agree,  that  Jesus  Christ  died  for  sinnei's; 
but  whether  he  died  only  for  a  part,  or  the  whole 
of  mankind,  we  differ.  Those  who  contend,  that 
Christ  only  died  for  a  part  of  the  human  family, 
maintain,  that  that  part  was  elected,  from  eternity, 
to  everlasting  life,  and  that  the  rest  of  mankind 
were  fore-ordained  to  everlasting  death.  Others 
believe,  that  the  death  of  Christ  was  a  govern- 
mental   thing,    intended,    merely,    to    restore    the 


V  ■     . 


OF      THE      ATONEMENT.  23 

honors  of  tlie  !:i\v,  by  which,  all  legal  barriers 
have  been  removed,  and  that  God  may,  upon  the 
principles  of  justice,  save  all  the  human  family; 
yet,  lie  only  designs  to  save  a  part  of  mankind, 
whose  hearts  he  changes  by  a  sovereign  act, 
without  considering  unbelief  as  a  legal  barrier, 
or  sufficient  to  deprive  the  sinner  of  the  blessing 
of  regeneration. 

On  this  subject,  /  will  also  give  my  opinion.  I 
beheve,  that  Jesus  Christ  was  chosen  as  the  second 
head,  and  representative  for  all  that  were  involved 
by  the  first  Adam ;  that  all  the  guilty,  depraved 
sons  and  daughters  of  the  first  representative,  were 
chosen  i?i  the  second,  not  first  to  a  state  of  glory, 
but  to  a  state  of  trial.  If  they,  during  this  state 
of  probaiion,  obtain  a  freedom  from  guilt,  and  a 
right  to  life  eternal,  then  they  are  appointed  to  a 
state  of  glory.  All  mankind,  by  virtue  of  the 
atonement,  have  a  personal  opportunity  of  becom- 
ing confirmed  for  a  state  of  happiness. 

The  Gospel  is  proposed  to  us,  as  a  covenant,  in 
which  we  are  made  a  party.  We  now  have  the 
terms  of  this  covenant  under  consideration.  But 
the  Gospel  would  be  vague,  if  no  time  was  specified, 
in  which  these  terms  must  be  complied  with.  It  is 
necessary  for  the  will  of  man  to  determine,  while 
the  condition  of  this  covenant  is  before  him,  to 
be  saved  by  ihe  second  Adam.  So  soon  as  this 
determination  takes  place,  he  is  justified — entitled 
to  heaven :  adopted  into  the  heavenly  family;  and 


-^ 


24  O  I'  K  It  A  T  I  ()  N      {>  P      THE      S  P  I  II  I  T  . 

sealed  to  the  day  of  redemption  On  the  oilier 
iiand,  tiie  sinner  that  determines  to  reject  Christ, 
after  having  had  a  fair  opportunity  of  embracing 
the  benefits  of  his  death,  is  also  sealed  to  ever- 
lasting misery. 


ON    THE    OPERATION    OF    THE   HOLY 
SPIIUT. 

Alt,  that  I  will  now  say  on  this  subject,  may  be 
resolved  into  three  parts: 

1st.    Tlie  necessity  of  divine  agency. 

2nd.   On  what  divine  injiuence  is  founded. 

3rd.    The  extent  of  this  influence. 

There  is  a  necessity  for  divine  agency  in  the 
world,  not  only  to  reveal  the  plan  of  salvation,  and 
establish,  by  prophecy  and  miracles,  that  plan;  but 
to  (juirken  the  soul,  by  giving  the  true  spiritual 
meaning  of  the  system  of  salvation.  Paul  was 
alive  without  the  law  once,  hut  when  the  command- 
ment came,  sin  revived,  and  he  died.  He  had  been 
instructed  in  the  letter  of  the  commandment,  but 
did  not  understand  the  spiritual  meaning  thereof. 
It  was  this  spiritual  meaning  that  he  refers  to 
which  came  by  the  agency  of  the  Holy  Spirit, 
who  dictated  the  commandment,  and  has  not  only 
a  ri^ht  to  dictate,  but,  also,  to  explain  his  own 
doctrine. 


OPERATION      OF      THE      SPIRIT.  26 

If  man  were  only  guilty,  a  simple  declaration 
of  the  fact  would  be  sufficient;  l>ut  he  is  depraved 
also,  by  wliich,  I  understand,  the  head  sick,  and 
heart  faint.  His  heart  is  not  only  opposed  to  the 
plan  by  which  he  is  to  be  saved,  but  his  under- 
standing is  dark,  and  he  is  ignorant  of  that  plan- 
He,  therefore,  not  only  needs  instruction,  but 
quickening;  for,  no  man  can  say,  that  Jesus  is 
the  Lord,  hut  by  the  Holy  Ghost:  without  holiness, 
no  man  shall  see  the  Lord:  and  it  belongs  to  his 
office  to  make  men  holy.  There  is,  therefore,  a 
necessity  for  divine  influence  on  our  hearts,  in 
order  to  salvation;  and  what  is  necessary  for  the 
world,  is  necessary  for  every  individual. 

But,  secondly:  On  what  is  divine  influence 
founded?  Some  say,  on  the  revealed  will,  or 
Word  of  God ;  and  the  reason  why  the  Spirit 
operates,  is  because  men  have  that  revelation; 
and  his  influence  vs  only  felt  by  those  who  have 
the  Bible;  and,  beyond  the  extent  of  the  letter, 
tliere  is  no  Spirit.  But,  I  think,  the  only  reason 
why  the  Spirit  operates  on  the  world,  is  because 
an  atonement  has  been  ?}iade  for  the  world  by 
the  death  of  Christ.  And,  so  far  are  his  operations 
from  being  founded  on  the  revelation,  that,  the 
revelation  is  founded  on  his  oj^eration.  There 
was  a  Spirit  before  rliere  was  a  Bible,  or  a 
Preacher,  or  a  Church;  and  the  Bible,  th*s 
Preacher,  and  the  Church,  are  the  effects  of  his 
oiJcraiti^m.     He  inspired   the  mon   who  wrote  tiao 


20  OPERATION       OF       THE       SPIRIT. 

Bible;  he  calls  the  men  who  preach;  convinces 
the  sinner;  and  seals  the  believer  to  the  &<\y  of 
conipieie  redemption. 

Tliirdlj:  As  to  the  extent  of  divine  operation, 
some,  wiio  maintain  the  agency  of  the  Spirit,  seem 
to  limit  his  operations  to  those,  and  those  only, 
who  have  the  Bible,  and  other  means  of  grace. 
They  measure  the  extent  of  divine  influence  l)y 
the  extent  of  the  circulation  of  the  written  word. 
But,  I  think,  we  ought  only  to  limit  the  Spirit's 
operation  by  the  atonement.  If,  then,  Christ 
tasted  death  for  every  man,  and  the  atonement 
is  7nade  for  the  xcorJd,  the  world  is  the  field  of 
divine  operation.  1  regard  the  written  word,  and 
all  the  means  of  grace,  as  excellent  facilities  of 
spiritual  and  moral  instruction;  yet,  they  only 
answer  a  similar  purpose  to  that  of  a  uselui 
apparatus  in  an  institution  of  learning,  in  which 
the  teacher's  presence  is  still  necessary,  and  his 
agency  important;  and,  although  his  books  may 
answer  a  valuable  purpose,  yet,  he  can  learn  a 
student  without  them. 

How  many  iiearts  were  converted  before  there 
was  a  Bible  \  It  will  not  do  to  say  that  men 
only  had  the  spirit  of  prophecy;  they,  also,  must 
have  had  the  spirit  of  conviction,  to  lead  them  to 
a  knowledge  of  salvation.  But,  suppose  we  limit 
the  spirit  to  the  written  word,  or  a  knowledge  of 
the  written  word,  then,  all  infants,  dying  in  infancy, 
as  well   as   all   idiots,  are   cut  off  fioui  salvation. 


im«    4i*Ki  4^^^M^ 


ON      THE      \V  T  L  L       OF       MAN.  27 

There  is  a  beauty  in  the  Trinity,  and  the  most 
perfect  unison  of  office,  in  our  salvation.  The 
Father  loved  the  world — the  Son  died  for  the 
world — and,  the  Spirit  convinces  the  world.  The 
office  of  the  Spirit,  is  founded  on  the  office  of  the 
Son;  and  the  offiice  of  the  Son,  is  founded  on  the 
offiice  of  the  Father.  The  Father  loved  all,  the 
Son  atoned  for  all,  and  the  Spirit  strives  ivith  all; 
and,  to  tacihtaie  liis  work,  he  dictated  the  Bible — 
and  now  calls  men  to  preach  the  Gospel,  convinces 
the  sinner,  and  sanctifies  the  believer.  Oh,  may 
the  Spirit  be  poured  out  from  on  high,  and  the 
wilderness  become  a  fruitful  field,  and  the  king- 
doms of  thi^  world  become  the  kingdoms  of  our 
Lord  and  of  his   Christ. 


ON  THE  WILL  OF  MAN. 

That  man  is  accountable  for  his  actions — that 
an  accountable  being  must  he  free — and  that  a  free 
agent  must  possess  determining  power  somewhere, 
are  ideas  generally  believed  by  Christians;  but  they 
dilTer  very  widely  with  regard  to  the  origin  of  this 
power.  Some  think  that  man,  though  rational,  is 
entirely  incapable  of  volition  or  action,  without  the 
innnediate  a^^encv  of  God.  notwithstanding  motives 
fiom    Heaven,   Earth,   and    Hell,  may  be   present. 


H  VH%  Wlk      H€l^ 


^  O  N      T  II  K      ^V  I  L  L      OF      MAN. 

Olliers  believe  iliar  he  fornis  all  his  voHtions  in 
view  (A  motives,  witliout  immediate  agency,  and 
tliat  ihe  mind  is  preponderated  hy  an  over-halance 
of  motive.  Others,  again,  think,  that  the  will  is 
not  determined  by  the  immediate  ageney  of  G».d, 
nor  yet  by  an  over-balance  of  motive;  but  iliat 
man,  though  fallen,  lias  power  to  determine  riglit 
and  wrong,  \Niihont  divine  influence.  They  also 
deny  tlie  doctrine  of  the  Trinity,  and  operations 
of  the  Holy  Spirit;  while  others,  although  they 
admit  the  doctrine  of  the  Trinity,  the  operations 
of  the  Spirit,  and  the  influence  of  motive,  to  a 
certain  extent,  yet  they  contend,  that  the  will  is 
not  determined  by  the  immediate  agency  of  God, 
nor  by  an  over-balance  of  motive,  and  that  man, 
in  liis  fallen  state,  has  no  depraved  self-deter  mining 
power  to  do  good;  that  without  something  to 
counteract  iiis  depraved  nature,  it  would  constantly 
determine  jiis  will  to  evil;  and  although  he  would 
choose  sin  freely,  yet  he  would  choose  it  necessa- 
rily, for  he  could  choose  nothing  else.  But  they 
iiold,  that  by  the  enlightening  influence  of  the 
Holy  Ghost,  man's  will  is  untrammelled,  and 
restored  to  the  privilege  of  choosing  Heaven,  as 
well  as  Hell.  Hence,  they  think  that  lie  can  do, 
under  the  Gos[)el,  what  he  could  not  have  done 
without  it,  and  what  he  cannot  do,  when  the 
influence  of  the  Spirit  shall  be  withdrawn  from 
him.  This  last  view  of  the  will,  I  think,  is 
correct,  antl  it  gives  God  all  the  glory  of  niaus 


ON      THE      WILL      OF      MAN.  29 

salvation,  and  lays  the  guilt  of  damnation  at 
every  sinner's  door. 

But  if  it  be  said,  that  man,  by  beinir  placed 
under  a  dispensation  of  mercy,  and  receivinij  the 
liiilit  and  influence  of  the  Spirit  of  God,  cannot 
determine  either  good  or  evil,  without  the  sovereign 
and  immediate  agency  of  God,  then.  Divirte  agency 
must  lie  at  the  bottom  of  every  volition  and  action 
of  man,  wliether  good  or  bad.  This  doctrine 
would  present  man  as  a  mere  instrument,  and  God 
the  principal  agent  in  all  iiis  actions,  and  must 
receive  the  praise  or  blame  of  all  that  is  done. 
Indeed,  upon  this  plan,  I  cannot  see  how  sin  could 
exist  at  all;  for,  if  it  be  by  the  agency  of  God  that 
man  sins,  he  must  decree  all  the  actions  of  man; 
and  if  he  both  decree,  and  bring  to  pass,  all  that 
man  does,  by  his  own  immediate  agency^  all  that  is 
done,  must  be  riijlit;  for  God  can  neither  decree 
nor  execute  that  which  is  wrons;.  Is  not  this  the 
foundation  of  TJniversalism,  and  many  other  isms 
so  destructive  in  the  world  \ 

To  hang  every  volition  on  the  power  of  motive, 
alone,  may  conceal,  but  can  never  remove  the 
difficnltv  just  noticed.  "^I'rue,  this  scheme  presents 
the  will  as  choosing  freelv,  but  it  also  chooses 
necessarily;  for,  in  whatever  end  of  the  scale  you 
place  the  greatest  weijiht,  that  end,  of  course,  will 
fall;  and  it  may  fall  freely,  too:  yet,  if  it  cannot 
turn  the  other  way,  it  falls  necessarily.  One  penny- 
weight in  the  other  end  of  the  scale,  would  cause 


30  ON     man's     authority 

it  to  fall,  and  tlie  first  one  to  rise.  So  you  see,  that, 
to  govern  the  will  of  man  hy  an  over  balance  of 
motive,  as  effectualiy  destroys  his  accoiintahility  as 
to  govern  it  hy  immediate  agency. 

The  doctrine  that  fallen  man.  unaided  hy  divine 
influence,  can  choose  salvation,  is  also  ahsurd.  It 
rohs  God  of  all  the  glory  of  man's  redemption,  and 
is  entirely  inconsistent  with  the  Bihie. 

The  truth,  then,  seems  to  he  this:  Fallen  man 
can,  upon  the  Gospel  plan,  choose  life  or  death, 
blessing  or  cursing.  This  is  ahundantly  evident 
from  the  word  of  God  :  *•  Choose  you  this  day 
wkoffi  ye  will  serve;'  Josh.  xxiv.  \b.  '"Ye  will 
not  come  to  me  that  ye  might  have  life ;"  John 
V.  40.  "  Whosoever  will,  let  him  take  the  water 
of  \iiQ  freely;"  Rev.  xxii.  17. 


ON    MAN'S    AUTHORITY    TO    BELIEVE 
IN    CHRIST. 

Faith  in  Christ,  is  composed  of  two  parts: 
assent  and  consent  to  he  saved  on  Gospel  terms. 
But  is  every  sinner  authorized  to  do  this?  I 
answer,  yes:  every  sinner  to  whom  the  Gospel 
is  preached,  lias  sufficient  authoritv  to  helieve  that 
Christ  died  for  him,  and,  therefore,  is  at  liherty  to 
believe  in  liim. 


TO      BELIEVE      IN      CHRIST.  31 

1.  Every  sinner  lias  negative  testimony  to 
believe,  that  Christ  died  for  him.  "  Say  unto 
thein,  As  I  live,  sailh  the  Lord  God,  I  have  no 
pleasure  in  the  death  of  the  icicked ;"  Ezek.  xxxiii. 
11.  "  The  Lord  is  not  slack  concerning  his  pronnse 
as  some  men  count  slackness,  hut  is  long  suffering 
to  vs  ward,  not  tcilling  that  any  should  perish  ;" 
2  Pet.  iii.  9.  But  negative  testimonv  is  not 
snfficicnt  to  induce  a  sinner  to  helieve  that  God 
is  willing  to  save  him.  Had  God  sent  the  whole 
human  t'amily  to  hell,  without  providing  salvation 
for  any,  if  would  have  been  no  more  than  the 
infliction  of  a  just  punishment;  yet,  he  would  have 
liad  no  pleasure  in  their  death  ;  therefore,  a  sinner 
must  have  positive,  as  well  as  negative  testimony, 
before  he  can  believe  in  Christ.  This  kind  of 
testimony  is  also  to  be  found  in  the  Bible.  "■For 
God  so  loved  the  twrld,  that  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  hut  have  everlasting  life;" 
John  iii.  J  6.  "  WJto  will  have  all  men  to  he  saved, 
and  to  come  unto  the  knowledge  of  the  truth ;" 
1    Tim.  ii.  4. 

Before  a  njinister  of  the  Gospel  can  assure  any 
sinner  that  Christ  died  for  hi)?i,  and  call  on  him 
to  helieve,  he  must  liave  authoritv  to  sav,  that  he 
died  for  every  sinner.  Without  such  authority*, 
lie  cannot  urge  one  sinner  to  believe  in  Christ, 
without  acting  presumptuously.  Nor  has  any 
sinner  a  right,  without  this  knowledge,  to  believe 


03  ON       ftl  A  ^  '  S      A  U  T  H  O  Fl  1  r  Y  , 

in    Christ :  in    so   doing,    lie    would    also  act  pre- 
suuiptuousiy.     Therefore,   a   preacher  must    have 
evidence  to  believe  that  Christ   died   lor  all    men, 
before  he  can  offer  salvation  to  any ;  and  a  sinner 
niiist  have   evidence   also    to  believe,    that   Christ 
tasted  death  for  every  man,    before   he  can   say   he 
died  for  him.     The  Bible  contains  the   names  ot" 
no    particular  individuals  for   whom   Christ  died. 
God    makes  no  private  communication  to    either 
preacher    or  sinner,    on    this   subject:     Therefore, 
it   appears    clear,    that  if    God,    the   Father,  only 
chose  to    save  a  part    of  mankind ;  and  God,    the 
Son,    only    died  for  that   part;    that   neither    the 
elect   nor  non-elect    can   believe    in    Christ.       It 
would  certainly  be  presumption   for  the  non-elect 
to   believe   that   God   was  willing  to   save    them; 
it  would   be   equally  so,  for   the   elect  to   believe, 
without    knowing    that    they    were    elected,    and 
that   Christ  died  for   them.       But   how  are   they 
to   know  this  ?       Their  names   are   not   specified 
in   the   Bible;   and  to  believe  without  the   Bible, 
would   be   to   believe    without    autliority ;    and   to 
believe  without  authority,   would    be   acting  pre- 
sumptuously. 

Suppose,  for  example,  twenty  men  were  in  a 
state  of  starvation,  and  I  were  to  make  provision 
for  one-half  of  them,  and  send  a  message  to  inform 
them  of  it,  without  mentioning  any  names;  would 
he  be  authorized  to  say  to  any  one  of  this  twenty, 
that  he  was  invited.     Surely  not:  nor  could  any 


TO      BELIEVE      l.\      CHRIST.  33 

one  of  the  twenty,  upon  liearing  this  message, 
beheve  that  he  was  interested  in  the  provision. 
But,  if  I  provide  for  the  whole  number,  and  send 
a  ir.essenger  to  apprize  them  of  it,  he  is  then 
authorized  to  invite  all,  and  every  one  of  the 
twenty  can  believe  that  the  provision  is  for  him, 
u  iihout  acting  presumptuously.  Therefore,  if  the 
Gospel,  in  all  its  parts,  be  not  for  all,  but  only  for 
a  part  of  the  human  family,  can  a  preacher  in  truth 
say,  that  it  is  for  any  individual  sinner]  What 
would  be  more  presumptuous,  than  for  him  to 
approach  a  sinner  and  inform  him,  that  God  had 
provided  salvation  for  a  part  of  Adam's  race,  and 
that  he  was  one  of  that  number.  And  it  would 
be  equally  inconsistent  for  any  sinner  to  conclude, 
that  because  .God  designs  to  save  a  part,  therefore, 
he  designs  to  save  him.  Thus,  you  see,  that  if 
Christ  has  not  died  intentionally  ^ox 'a\\  men,  no 
preacher  has  a  right  to  invite  any  sinner  to  the 
Saviour;  nor  has  any  sinner  a  right  to  believe  in 
hiuK 

But  the  fallen  family  of  Adam  have  a  more  sure 
word  of  prophecy,  where  unto  they  would  do  well 
to  take  heed,  as  unto  a  light  that  shiueth  in  a  dark 
place.  They  have  general  and  particular  testi- 
niony,  as  well  as  negative  and  positive,  that  Ciirist 
died  intentionally  to  save  them  all.  Ii  is  considered  < 
a  sound  maxim  in  mathematics,  tiiat  the  whole  is 
equal  to  all  its  parts,  and  that  all  the  parts  are 
equal  to  the  whole.     John   ini'orms  us,  that  Christ 


34         ON      EXPERIMENTAL      RELIGION. 

is  the  propitiation  for  our  sins,  and  not  for  ours 
on/y,  bat  also  for  the  sins  of  the  whole  world;  and 
Paul  tells  us,  that  he  tasted  death  for  evekv  man. 
Therefore,  if  the  provision  in  the  Gospel  be  for 
Ai.L,  and  every  individual,  of  the  iiuinan  fainilv, 
then  any  and  every  sinner  has  authority  to  believe 
in  Christ;  and  every  minister  of  Jesus  is  at  liberty, 
nay,  it  is  his  duty,  to  offer  salvation  to  every  sinner, 
and  to  urge  him  to  accept  of  it.  In  doing  so,  he 
is  in  no  danger  of  transcending  his  authority:  "Go 
ye  into  all  the  world,  and  preach  my  Gospel  to 
every  creature."  Every  part  of  the  gi-eat  whole, 
can,  and  ought  to  believe;  and  he  that  helieveth 
not,  shall  be  damned. 


ON  EXPERIMENTAL  RELIGION. 

Man  is  depraved  in  heart,  and  sinful  in  conduct, 
and,  of  course,  is  an  enemy  to  God,  both  by 
nature  and  practice.  In  conversion,  he  becomes 
reconciled  to  the  character,  and  conformed  to  the 
government  of  God.  This  change  is  wrought  by 
dl\ine  agency,  though  not  without  the  concurrence 
of  man's  agency.  The  sinner  cannot  be  saved 
without  God,  and  God  will  not  save  the  sinner 
without  his  consent. 

Regeneration  constitutes  one  link  of  the  beau- 
tiful chain  in  the  Gospel  plan  of  salvation. 


ON      EXPERIMENTAL      RELIGION.        35 

1.  God  loved  the  world.  2.  Tiie  world  was 
elected,  in  Christ,  to  a  day  of  grace.  3.  Christ 
made  an  atonement  for  the  world.  4.  Tiie  Spirit 
reproves  the  world.  5.  Tlie  operations  of  the 
Spirit  prepare  the  way  for  conviction.  6.  Con- 
viction prepares  the  way  for  faith  in  Christ. 
7.  P'aith  in  Christ  prepares  the  way  for  justifica- 
tion. 8.  Then  follows  adoption.  9.  Then  the 
spirit  of  adoption,  or  regeneration.  10.  Next, 
sanctification,  or  a  life  of  holiness.  11.  And  then 
follows  glorifiration.  This  completes  the  golden 
chain.  Thus,  you  see,  God  provides  and  proposes, 
and  man  believes  and  receives. 

Sound  theory  lies  at  the  bottom  of  experimental 
reliiiion,  but  there  is  somethino;  to  be  felt  in  religion, 
as  well  as  believed. 

Many  hold  a  correct  system  of  doctrines,  but,  it 
is  to  be  feared,  they  have  never  felt  the  power  of 
those  doctrines  on  their  hearts;  have  never  iiad 
the  fallow  ground  of  their  hearts  broken  up  by 
genuine  conviction,  or  known  what  it  is  to  pass 
from  death  unto  lite,  it  is  not  at  all  asionishing 
that  such  persons  should  feel  opposition  to  heart- 
fflt  religion  in  others,  and  regard  all  excitement  on 
the  subject  of  relitjion,  as  mere  delusion.  But 
what  is  more  rational,  than  for  a  sinner  to  be 
excited  about  the  salvation  of  his  soul  I  If  this 
does  not  interest  his  feelings,  surely,  nothing  can. 
God  is  holv:  he  is  unholy.  A  holy  God  will 
punish  an  unholj^  sinner.     He  feels  this  to  be  true, 


36         ON      EXPERIMENTAL       RELIGlOit. 

and,  in  view  of  his  danger,  cries  out,  like  the 
publican,  God  he  merciful  to  me  a  sinner;  or,  like 
blind  Bartimeus,  Thou  Son  of  David,  have  mercy 
on  me;  or,  like  the  jailor,  Sirs,  what  must  I  do  to 
he  saved? 

Some  are  disposed  to  apologize  for  this  disorder, 
as  it  would  now  be  called,  by  saying,  that  the  jailor 
was  converted  in  a  miraculous  way,  or  alarmed  by 
an  earthquake,  &c.  But,  upon  reading  the  history, 
it  will  be  seen,  that  the  earthquake  was  over 
before  he  awoke.  Nor  did  he  then  discover  any 
symptoms  of  conviction,  but  believing  the  prisoners 
were  gone,  would  have  taken  his  own  life,  had  he 
not  been  prevented  by  Paul.  When  the  apostle 
spoke  to  him,  the  Spirit  of  God  presented  his  sins 
in  array  before  him,  he  fell  down,  and  cried  out,  as 
thousands  have  done  since,  Sirs,  what  must  I  do  to 
he  saved?  and  presently,  we  see  him  a  converted 
man,  rejoicing  over  his  house.  Thus,  you  see,  the 
jailor  was  neither  convicted  nor  converted  by  an 
earthquake,  nor  by  any  miraculous  power,  but  by 
the  operations  of  the  Holy  Ghost. 

Then,  let  those  who  oppose  religious  excite- 
ments, beware,  lest  they  be  found  fiorhling  against 
the  Spirit  of  God.  I  know  that  people  may  weep, 
and  make  a  noise,  without  much  feeling;  yet  it  is 
repugnant  to  every  law  of  our  nature,  for  deep 
feeling  to  exist,  without  some  external  signs  of  it. 

It  is  not  for  me  to  say,  how  long  a  sinner  must 
be  convicted,  nor  how  loudly  he  must  cry,  before 


ON      E  X  P  E  R  T  M  E  .\  T  A  L      RELIGION.        37 

he  can  obtain  religion;  but  thus  much  I  will  say, 
he  must  be  so  sensible  of  his  lost  condition,  that 
he  will  freely  part  with  his  sins  for  Christ.  It  is 
a  matter  of  no  moment  with  me,  whether  he  fall 
down  or  stand  up,  be  silent  or  cry  aloud;  he  may 
do  either,  and  not  obtain  salvation.  This  requires 
an  unreserved  surrender  of  the  heart  to  Christ. 
But,  as  legal  principles  are  interwoven  in  the  very 
nature  of  man,  he  will  not  submit  to  be  saved  by 
another,  until  he  has  exhausted  his  own  strength. 
And  when  he  does 'all  in  his  power,  and  entirely 
fails,  upon  the  ground  of  his  own  merit — sees  that 
it  will  not  do  to  turn  back  to  sin — feels  the  immi- 
nent danger  of  remaining  where  he  is,  and  is 
so  guilty  and  unworthy,  that  he  is  afraid  to  go 
forward — yet,  this  is  the  only  alternative.  He 
finds,  if  he  wait  to  get  a  good  heart  before  he 
goes  to  Christ,  he  nev^er  would  go.  Therefore 
he  casts  his  all  upon  the  Saviour,  or,  in  common 
language,  gives  up  his  heart  to  him,  and  rests  alone 
on  him  for  salvation,  acknowledging  that  it  would 
be  just  to  damn  him,  though  he  is  not  willing  to 
he  dannied.  At  that  moment  he  is  justified  freely, 
and  renewed  in  the  spirit  of  his  mind.  And, 
althouoh  all  are  not  alike  sensible  that  this  is 
religion,  yet  all  are  sensible  of  the  change.  One 
thing  they  know,  that,  whereas,  they  were  blind, 
now  they  see.  Yet,  owing  to  their  preconceived 
()[)lni()ns  about  how  religion  would  come,  and  how 
ir   would    feel,    and    being    disappointed    in    these 

44  ?951 


38  FAITH      AND      RECENERATIOIV. 

respects,  it  is  not  uncommon  for  those  who  are 
really  horn  of  God,  to  he  afrnid  to  rcco^iiiize  tlie 
chancre  as  hein^  relijjion.  They  have  ohrained 
sight,  hnt  it  is  dim;  they  only  see  men  as  frees 
walkinir.  This,  however,  is  not  llie  case  with  all. 
Some,  at  the  moment  of  conversion,  wiih  an 
nnfaitering  voice,  claim  the  spirit  of  adoption, 
and  cry  out,  My  Lord  and  my  God. 


FAITH  AND  REGENERATION. 

We  have  often  heard  from  the  pulpit,  and 
sometimes  seen  from  the  press,  sppculaiiotis  with 
regard  to  the  order  in  which  Faith  and  Regenera- 
tion lake  place.  Some  suppose  that  Reirenerarion 
precedes  Faith;  others  contend,  that  Fai'h  takes 
place  first.  As  it  relates  to  the  nature  of  them, 
it  is  not  important  which  is  first;  for  thev  are 
i{»«^eparahlv  connected  with  each  other:  vet,  it  is 
evident,  ihat  one  must  take  place  hefore  the  other, 
and,  to  pervert  their  order,  would  not  only  present 
a  distorted  system,  hnt  involve  error. 

Faith  is  an  act  of  our  own  minds,  founded  on 
testimony  afforded  hy  divine  agency.  If  it  he 
first,  then  salvation  is  susf)ended  on  the  choice 
of  man;  hut  if  Regeneration  ('which  is  effected, 
as  some  say,  hy  physical  power,  without  the 
concurrence   of    man's    agency,")    precedy    Faith, 


FAITH       AND       REGENERATION.  39 

salvjition  is  suspended  on  divine  agency.  It*  Fjiiili 
be  first,  damnation  is  susjjended  on  unbelief ;  l)iu 
if  Regeneration  be  first,  then  damnation  is  sus- 
2)ended  on  God's  unwillingness  to  ckattge  the  heart. 

In  order  to  render  this  subject  plain,  to  the 
weakest  capacity,  I  will  present  Faith  and 
Regeneration  as  two  stakes,  and  from  them,  run 
to  their  beginning  corners,  and  then,  to  their 
respective  ends.  Let  us  suppose  Regeneration 
to  be  first : — 

Q.  Are  all  regenerated  ? 

A.  No. 
'  Q.  Why  are  not  all  regenerated? 

A.  Because  the  Holy  Ghost  will  not  do  it. 

Q.  Why  Avill  not  the  Holy  Gliost  regenerate  all  ? 

A.  Because  Christ  never  died  intentionallij  to  save  all. 

Now,  let  us  return.  The  Holy  Giiost  only 
reiienerates  tiiose  lor  whom  Christ  died — inten- 
tionally.  Only  those  who  are  regenerated,  can 
believe;  only  those  who  believe,  can  be  justified; 
only  those  who  are  justified,  can  be  adopted; 
only  tiiose  wiio  are  adopted,  can   l)e  glorified. 

I  DOW  suppose  the  following  dialogue  to  take 
place  between  myself  and   a  glorified  saint  :— 

Q.  Why  are  you  thus  glorified  ? 
A.  Because  I  was  adopted. 
Q.   Why  were  you  adopted  ? 
A.  Because  I  was  justified. 
Q.  Why  were  you  justified? 
A.  Because  I  believed. 
Q.  Why  did  you  believe  ? 


40  FAITH       AND       REGENERATION. 

A.  Because  I  was  regenerated. 

Q.  Why  were  you  regenerated  ? 

A.  The  Spu'it  did  it,  without  the  concurrence  of  my 
agency. 

Q.  Why  did  the  Spirit  act  thus  ? 

A.  Because  Christ  died,  intentionally,  to  save  me. 

Q.  Why  did  Christ  die  for  you  intentionally  ? 

A.  Because  God  loved  me,  and  designed,  from  all  eter- 
nity, to  save  me. 

This  may  appear  plausible,  until  we  examine  its 
counterpart.  There  are  some  sinners  in  hell,  to 
whom  I  propose  the  following  questions : — 

Q.  Why  are  you  in  hell  ? 

A.  Because  we  could  not  be  glorified.  ' 

Q.  Why  could  you  not  be  glorified  ? 

A.  Because  we  were  never  adopted. 

Q.  Why  were  you  not  adopted  ? 

A.  Because  we  were  not  justified. 

Q.  Why  were  you  not  justified  ? 

A.  Because  we  did  not  beheve. 

Q.  Why  did  you  not  believe  ? 

A.  Because  we  were  not  regenerated. 

Q.  Why  were  you  not  regenerated  ? 

A.  Because  the  Spirit  would  not  do  it. 

Q.  Why  would  not  the  Spirit  change  your  hearts  ? 

A.  Because  Christ  never  died  for  us,  intentionally. 

Q.  Why  did  He  not  die  for  you,  intentionally  ? 

A.  Because  God  never  designed  to  save  us. 

So,  you  see,  by  placing  Regeneration  before 
Faith,  that  the  damnatioii,  as  well  as  salvation, 
of  every  sinner,  is  bung  on  divine  agency. 

Now  let  us  put  Faith  before  Regeneration,  and 
trace  it  to  its  origin,  and  see  what   will  be  ihe 


FAITH       AND       REGENERATION.  41 

result.  First,  Faith:  llience  to  testimony,  which  is 
afforded,  that  the  world  may  helieve:  thence  to 
the  Ploly  Spirit,  who  is  come  to  convince  the  world 
of  sin,  Sfc:  thence  to  the  death  of  Christ:  thence 
to  the  love  of  God,  which  is  the  heginning  corner 
of  Faith.  Let  us  now  run  hark  from  the  begm- 
ning  corner,  to  the  end.  First,  God  loved  the 
world;  second,  Christ  died  for  the  world;  third, 
tlie  Spirit  strives  with  the  world;  fourth,  the  world 
may  believe;  fifth,  those  who  believe,  are  justified; 
sixth,  those  who  are  justified,  are  adopted;  seventh, 
those  who  are  adopted,  receive  the  S[)irit  of  adop- 
tion, or,  are  regenerated;  eighth,  those  who  are 
regenerated,  are  sanctified ;  and,  those  who  are 
sanctified,   are   also   glorified. 

With  this  order  of  things,  let  me  inquire  of  a 
glorified  saint:  — 

Q.  Why  are  you  in  heaven? 

A.  Because  I  was  sanctified. 

Q.  Why  were  you  sanctified  ? 

A.  Because  I  was  regenerated. 

Q.  Why  were  you  regenerated  ? 

A.  Because  I  was  adopted. 

Q.  Why  were  you  adopted  ? 

A.  Because  I  was  justified. 

Q.  Why  were  you  justified?  - 

A.  Because  I  believed. 

Q.  Why  did  you  believe  ? 

A.  Because  I  had  testimony. 

Q.  Where  did  you  get  testimony? 

A.  From  the  Holy  Spirit. 


42  FAITH       AND       R  K  O  E  N  E  R  A  T  I  O  N  . 

Q.  Why  did  the  Holy  Spirit  give  you  testimony  ? 
A.  Because  Christ  died  for  me. 
Q.  Why  did  Christ  die  for  you  ? 
A.  Because  God  loved  me. 

Thus,  you  see,  that  Faith,  before  Regeneration, 
brings  the  same  glory  to  God,  that  Regeneration, 
before  Faith,  does.  In  each  case,  the  glorified  saint 
ascribes  all  to  divine  agency.  But  it  does  more.  It 
makes  the  damnation  of  the  sinner  turn  upon  his 
own  agency.  With  Faith  before  Regeneration,  I 
begin  with  a  sinner  in  hell,  and  run  back:  — 

Q.  Why  are  you  in  hell  ? 

A.  Because  I  could  not  be  glorified. 

Q.  Why  could  you  not  be  glorified? 

A.  Because  I  Avas  not  sanctified. 

Q.  Why  were  you  not  sanctified  ? 

A.  Because  I  was  not  regenerated. 

Q.  Why  Avere  you  not  regenerated  ? 

A,  Because  I  was  not  adopted. 

Q.  Why  were  you  not  adopted  ? 

A.  Because  I  was  not  justified. 

Q.  Why  were  you  not  justified  ? 

A.  Because  I  did  not  believe. 

Q.  ^Miy  did  you  not  believe  ? 

A.  Because  I  would  not.  Upon  my  own  agency,  my 
damnation  turned. 

These  are  some  of  the  reasons  why  I  choose  to 
put  Faith  before  Regeneration.  And  I  know  of 
no  other  plan,  that  will  enibrace  the  doctrine 
which  seems  to  be  so  clearly  taught  in  the  Word 
of  God,  namely,  that  a  sinner's  damnation  turns 
on  his  own  agency. 


CARDINAL      POINTS.  4*3 


CARDINAL   POINTS. 

The  best  way  to  decide  points  more  obscure, 
and  fess  important,  is,  by  the  more  clear  and 
impoitant  ones.  They  are,  generally,  more  clear, 
while  tlie  less  important  are  obscure.  Every 
system  has  agreement  and  government.  Just  so 
with  the  system  of  divinity.  I  find,  in  the  creed 
of  all  orthodox  Christians,  the  following  sentiments, 
which  I  will  set  up,  at  present,  as  leading,  or  car- 
dinal points,  with  which  all  our  other  sentiments 
will  agree,  if  they  be  clear  of  error, 

1st.  There  are  some  of  Adam's  family  saved, 
and  those  who  are  saved,  are  saved  by  grace, 
and   God   receives  all  the   glory. 

2nd.  There  are  some  sinners  damned,  and  they 
are  damned  for  refusing  grace,  and  the  guilt  hes  at 
their  own  door. 

Now,  whatever  may  be  the  sentiments  of  Chris- 
tians, in  other  respects,  they  all  agree  in  these  two 
points,  whether  they  be  Calvinists  or  Arminians. 
If  I  thought  I  believed  one  doctrine,  which  had 
a  tendency  to  destroy  either  of  these  points,  I 
would  renounce  it;  and  would  not  every  Calvinist 
and  Arminian  do  the  same?  If  I  know  my  heart, 
I  most  firmly  believe,  that  some  of  Adam's  family 
are  saved;  and  those  who  are  saved,  are  saved  by 
grace,  and  God  receives  the  glory;  and  that  some 


44  CARDINAL       POTNTS. 


^' 


are  damned,  and  that  the  fault  is  their  own 
Calvinist  can  be  more  firm  in  the  behef  of  sala- 
tion  by  grace,  and  no  Arminian  more  settle^  in 
the  behef  of  the  guilt  lying  at  the  door  of  tlie 
sinner  that  is  damned,  than  I  am. 

But,  if  our  system  only  embrace  one  of  the 
above  points,  there  is  error  somewhere.  Some 
think,  if  they  can  only  save  the  sinner  by  ^race, 
they  secure  all  the  glory  to  God;  and  it  is  not 
material  how  others  are  damned,  whetlier  by 
divine  agency,  or  their  own.  But  our  system 
ought  to  operate  both  ways,  and  fiecare  both  points. 
If  we  maintain  a  sentiment  in  our  system  which 
appears  to  contribute  to  the  glory  of  God;  yet, 
if  v?e  hold  another,  that  certainly  tarnishes  the 
divine  glory,  we  lose  more  than  we  make—  we 
destroy  more  glory  than  we  gain. 

I  will  now  present  you  with  two  systems 
which,  though  they  embrace  one  of  the  above 
points,  severally,  yet  neither  of  them  embrace  botii. 

There  is  one  class  of  divines  that  hang  every- 
thing on  sovereign  agency:  the  system  is  called 
predestination.  This  system  considers  everything 
that  comes  to  pass,  to  have  had  a  previous  decree, 
and  is  etTected  by  divine  agency.  The  doctrine  of 
particular  and  eternal  election,  limited  atonement, 
and  partial  operations  of  the  Spirit,  is  also  con- 
nected with  this  system.  It  is  contended,  that  the 
will  of  all  who  are  saved,  is  determined  by  divine 
influenc©   to  choose   life,  and  all  the  others  were 


CARDINAL      POINTS,  46 

either  ordained  to  wrath,  or  left  unprovided  for 
Let  us  now  run  (lie  line  of  this  system,  to  see 
whether  it  will  embrace  both  those  leading  points, 
by  which  we  are  to  be  governed.  Some  are 
saved,  and  saved  by  grace,  too,  and  God  will 
receive  all  the  glory  of  their  salvation.  But  let 
us  see  whether  the  guilt  of  those  who  are  damned, 
will  lie  at  their  own  door.  If  everything  turn  on 
divine  agency,  without  the  concurrence  of  man's 
agency ;  and  those  who  are  saved,  are  saved  by 
divine  agency;  we  gain  the  first  point.  But  the 
same  agent  that  saves  one,  damns  another ;  so,  the 
other  point  is  lost.  Thus,  you  see,  by  hanging 
everything  on  divine  agency,  man  ceases  to  be  the 
cause  of  his  own  damnation,  and  so,  the  Calvinist 
loses  more  than  he  makes;  for,  if  he  brings  some 
glory  to  God  by  the  first  act,  he  loses  more  by  the 
second,  than  he  gains  by  the  first;  therefore,  there 
is  error  in  his  system  somewhere. 

A  second  system  hangs  everything  on  man's 
agency,  and  teaches  that  man,  though  fallen,  is 
capable  of  finding  his  way  back  to  heaven,  without 
the  aid  of  divine  influence.  By  this  scheme,  you 
can  lay  the  guilt  of  the  sinner  at  his  own  door; 
but  this  only  secures  one  point — the  other  is  lost. 
Those  who  are  damned,  are  the  cause  of  their 
own  damnation;  but  those  who  are  saved,  are 
saved  by  their  own  agency,  and  God  is  robbed 
of  his  glory:  so  it  is  evident,  there  is  error  in  this 
system  also. 


46  CARDINAL      POINTS, 

Neither  of  the  foregoing  systems  will  secure 
those  cardinal  points,  which  we  stated  in  our 
outset:  therefore,  those  who  hang  everything, 
either  on  divine  sovereignty,  abstract  from  man's 
a'yency  ;  or  on  man's  agency,  abstract  from  divine 
agency;  are  evidently  in  error,  in  some  part  of 
their   plan. 

I  will  now  present  you  with  a  system,  which,  I 
think,  will  secure  both  the  points  in  question; 
therefore,  it  must  be  true. 

The  government  of  God  is  composed  of  four 
different  parts.  In  this  government,  some  things 
take  place  on  sovereign  principles;  others,  by  the 
influence  of  established  laws;  others,  by  man's 
agency;  and  others,  again,  by  a  concurrence  of 
divine  and  human  agency.  The  will  is  not  deter- 
mined by  divine  agenc}',  as  the  Predestinarian^ 
supposes;  nor  by  an  over-balance  of  motive,  as 
the  Necessarian  says;  nor  does  man  possess  a 
depraved  self- determining  power  to  do  good,  as 
the  Unitarian  says:  but,  by  the  intervention  of  the 
Son  of  God,  he  is  placed  under  divine  influence, 
which  counteracts  his  depravity,  untrammels  his 
will,  and  renders  him  capable  of  choosing  life,  as 
well  as  death;  blessing,  as  well  as  cursing:  and,  in 
this  situation,  he  possesses  determining  power — 
not  a  depraved  self- deter inining  power — but  a 
determining  power  of  the  ability  that  God  giveth. 
And  as  he  is  an  agent  in  the  government,  he  has 
ability  to  perform  his  part,  and  is  held  accountablo 


CARDINAL      POINTS.  47 

for  what  he  can  do,  and  ouglit  to  do.  God 
will  do  his  part  in  the  government,  but  he  will 
not  do  man's  part; — man  can,  and  must,  do  his 
own. 

But  some  object  to  any  thing  turning  on  man's 
ao;ency,  and  to  his  having  ability  to  do  any  thing. 
Those,  generally,  who  hang  everything  on  divme 
agency,  suspend  the  knowledge  ot"  God  on  his 
decrees,  and  say  that  God  knows  everything, 
because  he  has  decreed  everything;  and  those 
who  hang  everything  on  man's  agency,  generally 
say  that  God  does  not  know  everything,  or,  that 
he  possesses  the  capacity  of  knowing  everything, 
yet  does  not  choose  to  exercise  it.  But,  I  would 
remark,  that  an  intelligent  being  must  know  all  lie 
does,  but  it  is  not  necessary  that  he  should  do  all 
he  knows ;  God  must,  and  does  know,  all  he  does, 
but  he  does  not  do  all  he  knows.  His  knowledge 
is  infinite,  and  comprehends  what  he  will  do 
himself,  and  what  every  other  being  will  do;  yet, 
he  is  not  the  author  of  all  he  knows.  He  is, 
therefore,  the  proper  judge  of  all  the  earth;  for 
known  unto  him  are  all  things,  and  the  judge  of 
all  the  earth  loill  do  right. 

In  order  to  embrace  those  leading  points  under 
consideration,  all  must  have  an  election  to  a  state 
of  trial.  Hence,  all  Adam's  family  were  chosen 
in  Christ,  from  the  foundation  of  the  world,  that 
they  might,  through  sanctification  of  the  Spirit, 
and  belief  of  the  truth,  be  made  holy,  and  become 


48  CARDINAL       POINTS. 

personaV.y  the  elect  of  God,  and  chosen,  or  set 
apart  to  a  state  of  glory. 

Therefore,  as  all  were  chosen,  in  Christ,  to  a 
state  of  trial,  the  atonement  was  made  for  al.. 
All,  then,  have  an  election,  and,  founded  on  that 
election,  is  an  atonement  for  all.  Then,  if  the 
Father  chose  all,  and  the  Son  atoned  for  all,  in 
order  to  have  perfect  unison  in  the  office  of  the 
united  three,  all  must  come  into  this  world  under 
the  office  of  the  Holy  Spirit,  and  a  measure  of  his 
influence  must  be  given  to  every  man,,  as  well  as  a 
general  influence:  he  must  convince  the  world,  S^c. 

We  will  now  run  our  lines  from  all  these  general 
points,  to  see  w  hether  we  can  secure  those  cardinal 
points  for  which  we  set  out,  and  which  we  must 
embrace,  in  order  to  be  correct.  If  only  a  part 
have  an  election,  an  atonement  and  divine  influ- 
ence, then,  only  a  part  can  be  saved.  Although  I 
will  admit,  that  those  who  are  saved,  are  saved  by 
grace,  and  God  receives  the  glory;  yet,  there  is  a 
part  damned,  and  why?  Because  God  did  not 
design  to  save  them;  therefore,  they  could  not  be 
saved.  Then,  we  have  laid  the  damnation  of  those 
who  are  lost,  at  the  door  of  divine  agency ;  and  so 
we  have  lost  one  of  our  leading  points,  desiojned 
to  direct  us  in  our  system;  and  so  it  will  be,  if  we 
hang  everything  on  man's  agency.  The  guilt  of 
those  who  are  lost,  will  lie  at  their  own  door;  but, 
remember,  some  are  saved,  and  God  is  robbed  of 
the  glory  of  their  salvation,  for  they  saved  them- 


CARDINAL      POINTS.  49 

selves.  But,  if  we  give  all  an  election,  all  an 
atonement,  and  all  sufficient  aid  bj  the  Holy 
Spirit,  then,  any,  and  every  sinner  may,  and  can 
be  saved.  When  a  sinner  may,  and  can,  he  ought 
to  believe;  and  when  he  ought,  and  does,  he  has 
only  done  his  duty;  and  when  he  has  only  done 
his  duty,  he  has  merited  nothing;  and  if  saved 
without  his  own  merit,  he  is  saved  by  grace;  and 
if  saved  by  grace,  God  receives  all  the  glory; 
therelbre,  we  have  gained  the  first  point,  namely, 
that  there  are  some  saved,  and  saved  by  grace,  and 
God  receives  all  the  glory. 

But  let  us,  in  the  next  place,  with  this  general 
plan,  lay  the  guilt  at  the  door  of  those  who  are 
damned. 

Ail  have  an  election,  all  have  an  atonement 
founded  thereon ;  the  Spirit  convinces  all :  then, 
all  sinners  may,  and  can,  be  saved  ;  and  if  they 
may,  and  can,  they  ought;  and  if  they  ought, 
and  refuse,  they  ought  to  be  damned ;  and  if 
they  be  damned,  the  guilt  will  lie  at  their  own 
door,  and  heaven  will  be  clear.  What  more 
could  the  Lord  have  done  for  them  that  he  has 
not  done?  So  I  have  secured  both  points;  my 
system  operates  both  ways;  and,  of  course,  it 
must  be  true. 
5 


fiO  ONELECTION. 


ON  ELECTION. 

In  the  discussion  of  this  subject,  I  propose,  first, 
to  consider  the  term ;  secondly,  the  application. 

]st.  As  to  the  term:  it  is  to  be  understood  in  a 
gracious  sense,  as  you  may  see  in  Romans  xi.  5, 
where  it  is  called  an  election  of  grace.  An 
election  of  grace  is  not  to  be  understood  to  take, 
or  choose  one,  and  leave  another;  for  there  is  no 
grace  in  leaving  any  one;  but  choosing  one  or 
many  to  obtain  salvation,  when  they  might  have 
been  left  on  the  principles  of  justice. 

To  make  a  choice,  which  might  not  have  been 
made,  evinces  sovereignty;  to  choose  to  save  those, 
who  mitiht  have  been  damned,  evinces  grace.  In 
the  case  of  man,  God  did  choose  to  do  what  he 
might  not  have  done,  and,  therefore,  election  is 
sovereign.  But,  he  not  only  chose  to  do  what  he 
niiaht  not  have  done,  but  he  chose  to  save  those 
whom  he  might  have  damned;  and,  therefore,  it  is 
an  election  of  grace,  or  a  gracious  election.  An 
election  that  would  leave  any  out,  when  all  were 
exactly  in  the  same  situation,  would  be  a  sovereign 
partial  election  ;  for  there  would  be  no  grace  in 
those  who  were  left  out.  Grace  would  only  be 
displayed  in  saving  the  unworthy,  and  not  in 
passing  by  a  uart  of  the  uuvvorihy. 


ON      ELECTION.  51 

Man  innst  be  considered  as  fallen,  and,  conse- 
quently, unworthy,  wlien  the  decree  of  electing 
jirace  took  place;  and,  as  in  view  of  the  divine 
mind,  all  things  are  present,  so,  in  the  first  instance, 
man  is  considered  as  chosen  from  the  foundation 
of  the  world,  or  before  tlie  world  began.  See 
2   Tim.  i.  9. 

As  to  the  application  of  the  term,  it  is  first  used 
in  a  general  sense;  secondly,  in  a  personal  sense: 
but  l)oth  the  general  and  personal  must  be  under- 
stood in  a  gracious  sense.  All  were  chosen  in 
Christ,  when  they  n»ight  have  been  left. 

They  were  chosen  in  Christ,  who  died  for  their 
offences;  and  they  were  chosen,  that  they  might 
be  holy.  The  election,  in  the  first  instance,  was 
not  to  a  Slate  of  glory,  but  a  state  of  trial,  that 
they  might  be  holy,  &c.  See  the  text  above 
quoted,  with   many  others. 

The  election,  in  the  first  instance,  gives  all 
Adam's  family  an  opportunity  of  salvation,  and 
suspends  that  salvation  on  such  a  condition  as 
excludes  boasting,  and  completely  saves  the  sub- 
ject by  grace,  as  you  may  see  in  Mark  xvi.  15; 
£ph.  ii.  8  ;  Romans  iv.  16. 

Some  say,  that  a  part  of  the  liuman  family 
was  chosen  from  eternity;  others,  think  a  certain 
character  (the  believer),  was  elected  from  eternity: 
but,  as  all  are  guilty  and  depraved,  none  could  form 
the  elect  character,  without  a  previous  election ; 
and,  to  leave  out  a  part,  leaves  that  part  under  fate. 


62  O  N      E  L  E  C  T  I  O  N 

All  nuist  have  liad  an  election,  and  when  any 
believe,  it  becomes  personal.  In  Christ,  all  have 
liad  an  election.  Predicated  on  liiat  election,  all 
are  called  by  the  Holy  Spirit,  as  you  may  see  in 
Prov.  i.  23;  ''Turn  }e  at  my  reproof;  buhold,  I 
will  pour  out  my  Spirit  unto  you,"  «&c.  John  xvi.  8 ; 
*'And  when  he  is  come,  he  will  reprove  the  world 
of  sin,  and  of  righteousness,  and  of  judgment." 

There  is  just  one  thing  more  to  make  it  per- 
sonal:  '■''Give  diligence  to  make  your  calling  and 
election  sure"  by  yielding  to  the  Spirit,  who  will 
lead  you  to  Christ,  and  enable  you  to  rest  upon 
him  for  salvation;  and  then  you  will  be  "electa 
according  to  the  foreknowledge  of  God  the  Father, 
through  "sanctijication  of  the  Spirit  unto  obedience, 
and  sprinkling  of  the  blood  of  Jesus  Christ;" 
1  Peter  i.  2.  ''But  we  are  bound  to  give  thanks 
cdways  to  God  for  you,  brethren,  beloved  of  the 
Liord,  because  God  hath  from  the  beginning  chosen 
you  to  salvation,  through  sanctification  of  the 
Spirit,  and  belief  of  the  truth;"    2  Thess.  ii.  13. 

Every  sinner  7}iay  be  saved  by  the  death  of 
Christ;  for,  by  virtue  of  his  death,  all  have  an 
election  in  him;  by  the  operations  of  the  HoJv 
Spirit,  every  sinner  can  be  saved,  because  a 
measure  of  his  influence  is  given  to  every  man. 
But  every  sinner  must  believe  for  himself  The 
agency  of  man  was  first  tested  federdliy,  but  now, 
personally.  When  a  sinner  believes,  then  all 
the  advantages  of  the  first  and   general  election 


P  K  R  .S  E  V  E  li  A  N  C  K      C»  F     S  A  T  N  T  S  53 

become  jiis;  and  as  only  a  part  believe,  so  only 
a  })art  are  elected  to  a  stare  of  glory. 

'J'lie  first,  and  general  election,  was,  from  eter- 
nity, to  a  state  of  trial,  that  we  mi«:lit  be  holy;  the 
second,  and  present  election,  which  is  personal,  is 
to  a  state  of  glory.  Those  who  are  personally 
elected,  are  justijied  and  sanctified,  as  you  may 
see  in  the  following  scriptures:  — 

'^  Knuio  that  the  Lord  hath  set  apart  him  that 
is  godly  for  himself 'f'  Psalm  iv.  3.  ''Paul,  a 
servant  of  God,  and  an  Apostle  of  Jesus  Christ, 
according  to  the  faith  of  God's  elect;"  Titus  i.  1. 
''Elect  according  to  the  foreknowledge  of  God  the 
Father,  through  sanctification  of  the  Spirit  unto 
obedience,  and  sprinkling  of  the  blood  of  Jesus 
Christ :  Grace  unto  you^  and  peace  he  multiplied'^' 
2  Peter  i.  2. 


ON  THE  PERSEVERANCE  OF  THE 
SAINTS. 

Holiness  of  life,  is  a  consequence  of  a  change, 
of  heart.  This  is  an  essential  doctrine  of  our 
holy  religion,  abont  which,  we  all  agree.  Bat 
whether  the  real  Christian  will  persevere,  and  be 
eternally  saved,  is  disputed.  Some  believe  that  he 
will;  while  others  believe,  that  he  may  fall  away, 
lose   his    religion,    and   obtain   it    again,    become 


64  PERSEVERANCE      OF     SAIIVTS. 

sanctified,  and  yet  lose  it,  and  ohrain  it  again. 
We  believe,  however,  that  a  real  Christian  will 
not  lose  his  religion,  and  finally  tall  into  hell.  But 
to  be  certain,  let  us  reason  tojiether. 

On  this  snhjert,  one  of  two  j)rop(»sitions  must 
be  true:  either  the  Gospel  secures  to  the  hdiever 
c-Dinplete  satety,  at  some  given  period,  or  else 
lie  is  eternally  in  danger  of  tailing;  and,  il"  so, 
eternally  the  subject  of  fear,  and,  consequently, 
never  the  subject  of  real  happiness  This  idea 
is  contrary  to  the  Gospel,  which  secures  to  every 
believer  complete  and  everlasting  felicity.  There- 
fore, the  doctrine  of  apostacy  cannot  be  true,  and 
the  doctrine  of  final  perseverance  must  be  true. 

But  at  what  period  is  the  believer's  happiness 
secured!  Some  say,  at  the  hour  of  death.  Bur 
if  the  Gospel  cannot  secure  his  happiness  until 
death,  then  heath  is  the  gkeat  thing.  //  frees 
him  from  temptation,  and  makes  his  Heaveti 
seeare.  But  souje  have  been  secured  some  time 
betore  death.  Job  knew  that  he  shouUl  see  his 
Redeemer  for  himself;  and  Paul  had  finished  his 
course.  And  many  saints,  in  our  day,  have  an 
assurance  of  Heaven,  which  they  could  not  have, 
if  they  were  in  a  state  of  uncertainty.  It  is  rruf", 
that  sometimes  they  have  doubts  (and  who  will 
not  douI)t.  when  he  has  a  clear  view  of  his  own 
weakness,  and,  especially,  if  in  additi(m  to  this  he 
views  the  (Jospel  as  insnfficient  to  secure  him 
until  death  I)  yet,  every  time  they  have  a  spiritual 


PERSEVERANCE      OF     SAINTS.  55 

view  of  the  Gospel  plan,  they  can  say,  "  I  know 
v\  lioni  I  have  heheved,  and  an)  persuaded  that  he 
is  able  to  keep  that  which  I  have  conimitted  unto 
iiini,  against  that  day."  Hence  it  app^•al•s,  that 
salvation  is  made  secure  on  this  side  of  death;  and, 
it*  so,  what  period  is  so  scripiurai,  and  reasonahle, 
as  the  moment  ot*  conversion,  when  a  sinner  fiist 
believes  in  Christ,  and  is  sealed  wiih  the  Holy 
Spirit  of  j)ron)ise? 

But,  it  is  said,  that  the  doctrine  of  apostacy  is 
the  safest,  and,  therefore,  must  be  true. 

To  which,  1  would  reply,  that  many  doctrines 
appear  good  in  theory,  which  are  not  so  in  prac- 
tice; and  we  oujiht  to  prove  all  doctrines  by  their 
practical  influence.  No  doctrine  can  be  true, 
whose  [)raciical  influence  is  bad.  Both  doctrines 
have  been  long  believed  and  preached.  You  can 
judge,  as  \^e\\  as  I,  of  their  practical  influence. 
The  safest  doctrine  will  present  the  fewest 
instances  of  falling,  backsliding,  Slc.  Are  there 
fewer  instances  of  falling,  amono;  those  who 
preach  and  believe  this  doctrine,  than  among 
others?  I  think  not.  Why  then  advocate  it 
v\  ith  so  nmch  zeal  since  it  does  not,  nor  cannot, 
produce  any  truly  benefical  eflt'cts?  I  have  long 
been  of  the  opinion,  that  this  doctrine  was  ot  no 
utility  in  the  Church.  But,  we  shall  be  ask'-d, 
if  there  is  not,  in  our  country,  as  well  as  in 
diflerent  other  countries,  a  lariie  and  respectable 
demmiiuation,    iliut     have     flourished     under    its 


56  PERSEVERANCE      OF      SAINTS. 

influence?  Thej  have  flourished,  it  is  true;  but 
rather  under  the  doctrines  of  repentance  towards 
God,  and  faith  in  Jesus  Christ,  and  other  essential 
Gospel  points  connected  with  them. 

Of  what  advantage  to  the  pious,  is  the  doctrine 
of  apostacy  1  The  advantage  proposed  by  its 
advocates,  is,  that  they  may  bring  forth  more  of 
the  fruit  of  evangeUcal  obedience,  and  so  live 
more  to  the  glory  of  God.  But  this  kind  of- 
obedience  springs  from  one  of  two  principles: 
either  from  that  of  love,  or  from  slavish  fear  It 
is  not  possible  that  any  man,  acquainted  with 
religion  and  his  Bible,  will  say,  that  it  proceeds 
from  the  latter.  And  all  that  is  now  necessary, 
on  this  subject,  is  to  determine  whether  the  above 
doctrine  does,  or  does  not,  induce  a  slavish  fear. 
The  matter  is  so  evident,  that  it  needs  no  further 
examination.  What,  but  frequent  alarms,  un- 
necessary fears  and  doubts,  must  be  the  legitimate 
offspring  of  such  a  belief?  Now,  suppose  that 
the  dread  of  losing  religion,  and  going  to  torment, 
should  set  a  Christian  to  work,  would  He, 
who  knows  the  heart,  recognize  such  works  as 
evangelical  I  I  think  not.  Suppose  you  have 
two  sons;  one  obeys  you  of  choice,  and  from  a 
free  good  will,  and  love  of  your  character  and 
government;  the  other,  from  a  dread  of  the  lash, 
and  exclusion  from  you  as  an  heir  of  your  pro- 
perty ;  which  renders  you  filial  service,  and  which 
the  service  of  a  slave  ?     And  does  not  this  father 


PERSEVERANCE     OF     SAINTS  57 

know,  that  if  this  servile  principle,  which  actuates 
the  latter,  should  cease  to  exist,  that  all  the 
obedience  resulting  from  it,  would  come  to  a  final 
close?  Is  this  the  "much  fruit"  by  wliich  God 
is  glorified  ?  Does  he  want  slaves  to  grace  his 
throne  1  Suppose  the  wicked  knew  that  the 
Christian  was  actuated  by  this  principle,  would 
it  be  to  them  any  great  recommendation  of  the 
divine  government?  Mia:ht  they  not  say.  Ye  are 
a  set  of  slaves;  Ye  serve  not  youi-  God  from  love: 
'•  Perfect  love  casteth  out   fear." 

To  conclude,  then,  upon  this  part  of  the  subject, 
the  matter  stands  thus:  Evangelical  obedience 
flows  from  love,  and  not  from  slavish  fear.  Tlie 
doctrine  of  apostacy  inspires  this  kind  of  fear; 
and,  therefore,  this  doctrine  does  not  promote 
evangelical  obedience,  and  can  be  of  no  utility 
to  the  Christian. 

If  the  standing  of  the  Christian  is  infallibly 
secured,  it  is  through  the  abounding  goodness  of 
God.  And  is  it  the  nature  of  a  Christian  to  sin 
against  God,  because  he  is  good  to  him  ?  If  so, 
grace  is  no  more  grace;  religion  is  no  more 
religion.  True,  if  he  served  God  only  from  a 
principle  of  slavish  fear,  his  standing  being  secured 
in  this  condition,  he  would,  no  doubt,  take  license 
to  unbridle  all  his  sensual  appetites.  But,  if  his 
heart  is  changed  from  nature  to  grace,  and  his 
obedience  springs  from  a  love  of  the  divine  pre- 
cepts, where  is  the  danger?      Thit  gf.odness  of 


58  P  E  R  S  E  V  E  R  A  N  C  K     OF     SAINTS. 

God,  exemplified  in  any  and  every  sliape,  ought  to 
have  the  very  contrary  effect,  and  certainly  will, 
upon  every  true  heliever.  But,  may  not  the 
doctrine  of  perseverance,  exert  a  dangerous  influ- 
ence upon  those  who  are  deceived?  I  answer, 
No.  If  they  will  examine  themselves,  and  lor 
themselves,  they  may  come  to  the  truth.  But, 
even  admitting  that  it  might,  would  it  he  as 
dangerous,  in  this  respect,  as  the  doctrine  of 
aposiacy  l  The  lialf-liearted  are  very  apt  to 
disgrace  their  profession,  and,  in  times  of  trial,  to 
fall  away  entirely.  In  such  cases,  the  doctrine 
of  perseverance,  presumes  they  never  liad  religion; 
and  if  these  persons  should  again  think  of  getting 
to  heaven,  they  must  seek  a  religion  different  from 
what  they  had  hetore:  whereas,  apostacy  admits 
they  had  it,  but  have  'lost  it,  and  only  exhorts 
them  to  seek  the  same  they  had  before/  I  ask 
again,  which  is  the  most  dangerous  sentiment? 
The  answer  is  unavoidable.  And  whatever  effect 
the  doctrine  of  final  perseverance  may  have  upon 
the  half-hearted,  or  the  hypocrite,  I  am  sure  it 
will  tend  to  gratitude,  love,  humility,  in  all  true 
believers,  v^  ho  are  under  its  inHuence.  I  have 
heard,  that  some  have  said,  "If  they  knew  they 
were  certain  of  heaven,  they  would  do  as  they 
please — cheat,  defraud,"  &c.  Then,  I  suppose, 
they  do  not  vow  do  as  they  2)/ease ! !  A  fine 
compliment,  indeed,  to  their  sincerity.  But  for 
the   dread   of   apostatizing,    or   rather,   its   couse- 


PERSEVERANCE      OF     SAT  NTS  59 

qjiences.  awav  iniglit  go  tlie  service  of  God.  for 
tliem!  But,  })eri»H[)s.  these  persons  do  not  spenk 
as  iliey  feel:  nor  do  I.  hy  any  means,  design  iliis 
to  have  a  general  application.  I  have  no  donht, 
there  are  ihonsands  ainonir  tiiose  who  oppose  tiie 
doctrine  of  final  perseverance,  who  would  live  as 
holv  as  they  (h),  and  perhaps  more  so,  under  its 
influence,  lint,  once  for  all,  if  this  senfnnent 
encourage  wickedness  in  Christians,  there  are  a 
greai  nnnjher  of  positive  assertions  in  the  Bihle, 
which  encourage  wickedness,  as  they  direcilv, 
and  une(piiv()cally,  support  this  sentiment,  which 
we  shall   presentiv  see. 

-  lint,  it  is  said,  that  man  is  a  free  agent,  and  the 
doctrine  of  perseverance  destroys  his  free  agency, 
and.  ilieretore,  cannot  he  true. 

To  this,  I  would  reply,  that  if  the  doctrine  of 
perseverance  destroys  man's  agency  in  this  life, 
the  doctrine  of  heiiig  confirmei!  in  a  slate  of 
glory,  destroys  it  also.  And,  as  we  have  seen, 
if  we  are  never  confirmed,  we  are  never  irtic  from 
fear,  and  "fear  haih  torment."  Consequently,  we 
are  never  happy,  'I'he  idea,  therefore,  that  ihe 
doctrine  of  perseverance  destroys  free  agency,  is 
unscripiural,  and  unreasonahle ;  for  the  only  ohjeo 
tion  that  can  he  made  to  (he  confirming  of  a  i'vt'c 
agent,  aniounts  to  this,  that  it  cannot  he  done 
uiihout  trial;  but  all  agree  that  a  free  agent  can 
he  conlirmed.  consisienilv  with  his  agency,  aftei 
having  passed  ihrouj^h  a  slate  ot   trial.     Is  it  not 


60  PERSEVERANCE      OF     SAINTS. 

true,  that  tlie  whole  human  family  have  a  state 
of  triaU  Now,  for  what  purpose  is  it?  Why, 
that  they  may  be  coufirmed  in  a  state  of  holiness 
and  happiness  for  ever. 

Was  not  the  Christian  an  a^ent,  and  was  not 
his  agency  consulted,  when  his  standing  in  Christ 
was  secured?  Had  this  been  done  without  his 
consent,  or  against  his  will,  then,  indeed,  his 
agency  would  have  been  destroyed.  But,  if  his 
will,  and  the  will  of  God  concurred  in  this  matter, 
wherein  is  his  agency  disturbed  ?  Not  at  all. 
Does  not  the  individual,  who  comes  to  Christ, 
choose  him  and  his  service,  and  the  enjoyment 
of  God,  not  only  for  time,  but  for  eternity?  If 
this  be  true,  would  he  not  be  disappointed,  should 
the  Divine  Being  not  secure  these  things  unto 
him?  I  grant,  indeed,  if  he  chose  religion  for 
a  limited  time,  or  so  long  as  it  might  suit  his 
temporal  convenience,  or  until  he  might  take 
another  notion,  then,  to  impose  religion,  and  in 
this  condition  to  confirm  him,  would  be  trampling 
upon  his  agency.  But,  whoever  embraced  religion 
under  such  conditions,  either  expressed  or  implied, 
or  lodged,  unperceived  by  us,  in  the  deepest  and 
darkest  folds  of  corrupt  nature  ?  God  is  not  to  be 
deceived;  nor  would  he  commit  to  such  hands, 
and  such  hypocrisy,  the  pearl  of  great  'price.  No: 
we  must  be  sincere.  We  receive  Christ  under  no 
such  condition.  We  choose  him  and  his  service 
for  time  and  for  eternity ;  and  this  is  done  freely, 


PERSEVERANCE      OF     SAINTS.  61 

without  any  compulsion;  and,  in  this  choice,  this 
free,  voluntary  act  of  the  mind,  is  our  a^encv  for 
hfe,  and  for  an  eternity  in  heaven,  confirmed  and 
estabhshed.  Suppose,  now,  that  in  the  hour  of 
conversion,  the  above  choice  is  in  substance  made, 
(and  none  dare  deny  it),  and  upon  this,  God 
secures  our  standing,  and  seals  us  unto  the  day 
of  redemption ;  may  we  not,  at  any  period,  look 
back,  and  say,  this  is  no  more  than  what  we  freely 
chose  in  the  moment  of  our  deliverance?  Nay, 
the  saint  of  God  may  adopt  the  same  language 
eternally  in  glory.  Thus,  I  believe,  that  neither 
the  doctrine  of  perseverance,  nor  a  glorified  state, 
is  at  all  inconsistent  with  free  agency;  God's 
securing  the  eternal  salvation  of  the  agent  con- 
taining, substantially,  nothing  more  than  what  he 
freely  chose. 

If  the  new  nature  of  holiness  existed  only  in 
exercise,  the  subject  might  lose  it.  For,  although 
it  is  impossil)le,  for  those  who  are  born  of  God, 
to  commit  the  sin  unto  death,  yet,  through  inad- 
vertence, or  strong  temptation,  they  may  relax 
their  religious  efforts,  and  even  be  guilty  of 
improprieties.  The  new  nature,  however,  is  a 
fixed  principle  of  the  heart,  producing  holy  exer- 
(^ise — one  is  the  cause,  the  other  is  the  effect. 
Aiui  I  would  here  ask,  does  the  cause  sustain 
ilie  effect,  or  the  effect  the  cause!  All  will  agree, 
that  the  latter  is  sustained  by  the  former.  Then 
it    is   improper   to   say,  I    shall    keep    i.-.)    religion 


62  PERSEVERANCE     OF     SAINTS. 

if  I  remain  tiiitliful.  Holy  prinriples  are  ueitliei 
produced  nor  preserved  1))"  practice.  1  liey  are 
impressed  upon  llie  heart  i)\  the  moral  iujaue  n\  y 
Gt)d.  and  preserved  hy  tlie  agency  ot  ihe  Spirit, 
ilirou^h  taiih  in  Jesus  Christ.  1  sh\,  rhev  are 
imjire.sscd  upon  the  heart  bv  ilje  moral  ima;j;e  ot 
(i(jd,  and  not  hv  ph\siral  power,  as  some  have 
>upp(»sed,  and    thai,  too,  uilhout    anv    moral    li^ht. 

\\  lien  \ou  u  sh  to  ii\nk(i  an  impression,  \ou  tir>t 
St  t  \our  t\[)e.  ;nd  then  hrin":  it  •••  contact  with 
the    object    desijined    to    receive    the    impression. 

The  figure,  when  m.ide,  will  corresi)ond  with  the 
i\pe  b\  which  if  was  made.  Alfhough  (iod  is 
a  sovereign,  he  chooses  to  make  a  mi)ral  impres- 
sion on  the  heart  ol  man,  by  causiuij  his  mural 
excellence  lo  siiine  upon  it,  through  the  face  of 
Jesus. 

Once  more:  I  would  argue,  that  the  doctrine 
of  rinal  perseverance,  in  connection  with  a  salva- 
tion Iree  for  all,  is  more  consistent  than  anv 
other.  They  l)oth  completely  accord  with  every 
Christian's  experience.  I  would  ask,  was  there 
ever  a  soul  converted,  that  did  not  view  a  fulness 
in  Christ,  tor  all  men  I  And  does  not  the  reflection, 
that  a  part  of  the  human  t'amilv  is  exclu.ied  trom 
any  possibility  of  salvation,  tend  to  diminish  the 
happines.s  of  the  Christian?  I  would  ask,  again, 
when  (lie  soul  is  happy  in  the  Lord,  is  that 
liappine.ss  increased  by  tlie  ihoughi,  that  it  mav 
yet   lose   its  religion,   aud  go   to   belli      1   thiuk 


PERSEVERANCE     OF     SAINTS.  63 

not.  Tlierefore,  I  conclude,  that  neither  of  these 
doctrines  is  taujiht  in  the  Bible.  It"  Christians 
were  more  particular  in  maintaining  doctrines  that 
would  accord  with  their  own  experience,  ihev 
would  not  be  so  often  driven  to  the  extremes  of 
either  Calvinism  or  Arminianism,  and  woidd 
l)etter  enjov   their  God   and   brethren. 

If  is  asked,  is  not  the  Christian  in  a  sitte  of 
trial  while  in  this  world;  1  answer,  ncs;  but  his 
trial  dilli'rs  very  wiiicly  from  that  of  a  sinm-r.  'I'he 
trial  ot  a  simier  is  designed  Jo  afford  him  an 
oj)])ortunity  of  a|)j)lying  to  Christ  for  the  pardon 
ot  his  sin,  and  a  freedom  Irom  condemnation.  iJut 
the  Christian  has  received  these  things;  then't'ore. 
ills  trial  is  not  intended  to  |)rf)ve  uliether  he  will, 
but  whether  he  has  come  to  Christ;  mid  to  j)rove, 
by  his  conduct,  tliat  there  is  a  reality  in  religion, 
which    relijiion    shines    brighter  and    briiihter    the 

o  o  c 

more  it   is  tried. 

The  conclusion  seems  to  be  this:  When  the 
profession  is  genuine,  the  trial  will  be  sustained  ; 
but,  where  there  is  a  deception,  it  will  be  made 
manifest. 

The  Cln'istian's  stay  on  earth,  alter  conversion, 
is  intended  to  answer  several  important  purposes. 
1.  That  he  may  be  ustt'ul  to  others;  2.  That  he 
may  eidiance  his  own  reward  by  his  work  ot  taith 
at]d  labor  of  love;  3.  That  iiis  Christian  graces 
n)ay  be  fairlv  tested,  w  liich.  as  I  betore  retnarked, 
never  fail  to  shine  brighter  and  brighter  in   pro- 


64  PERSEVERANCE      OK      SAINTS, 

portion  to  the  trials  throiigli  wliicli  he  is  called  to 
pass. 

Some  ohject  to  the  doctrine  under  considera- 
tion, because  it  is  connected,  as  they  think,  with 
eternal  and  unconditional  election.  They  sup- 
pose there  is  no  intermediate  ground  between 
Calvinism  and  Arminianism.  This,  I  have  often 
heard  expressed,  and,  sometimes,  by  those  who 
knew  but  little  of  the  sentiments  of  either  Calvin 
or  Arminius.  I  would,  by  no  means,  disparage 
either  of  these  men.  They  were,  no  doubt,  both 
orthodox  in  some  points,  but  in  others  they  were 
not.  This,  I  presume,  will  be  admitted  by  all. 
The  Arminians,  surely,  will  not  contend,  that 
Arminius  understood  and  taught  correctly,  all  that 
is  in  the  Bible.  On  the  other  hand,  it  is  equally 
certain  that  Calvin  did  not  reach  the  standard 
of  perfection  in  every  doctrinal  point  which  he 
inculcated.  This  would  preclude  the  idea  of  any 
improvement  in  theological  knowledge,  since  the 
days  of  these  two  divines,  and  compel  us  to 
embrace  either  one  or  the  other  of  their  systems, 
without  even  investigation.  I,  however,  crave  the 
liberty  of  dissenting  from  either,  or  both  of  these 
great  and,  1  hope,  good  men,  where  they  have 
departed  from  the  word  of  God.  While  I  believe 
with  Calvin  in  the  final  perseverance  of  the  saints, 
I  contend  that  this  doctrine  is  not  inseparably 
connected  with  eternal  election.  It  is  predicated 
on    an    appointment   which    takes   place  in  time. 


PERSEVERANCE      OF      SAINTS.  G5 

not  on  one  that  has  existed  from  all  eternity. 
"  Grieve  not  the  Holy  Spirit  of  God,"  says  Paul, 
"whereby  ye  are  sealed  unto  the  day  of  redemp- 
tion;" Eph.  iv.  30.  When  does  this  sealins  take 
place!  Hear  the  same  Apostle:  "After  that  ye 
believed,  ye  were  sealed  with  the  Holy  Spirit  of 
promise."  Sealing  has  a  variety  of  applications, 
but,  here,  we  apprehend,  it  means  to  conrtrui. 
After  believing,  then  we  are  confirmed,  "  unto  the 
day  of  redemption,"  and  receive  an  earnest  of  our 
future  inheiitauce.  Thus,  you  see,  that  tlie 
perseverance  of  the  saints  has  no  connection 
whatever  with  eternal  election.  It  might  as  well 
be  contended,  that  prayer,  or  any  other  Christian 
duty,  was  connected  with  eternal  election ;  for  the 
perseverance  of  the  saints  is  nothing  more  than 
obedience,  emanating  from  holy  principles  im- 
planted in   the  heart  in  conversion. 

•.Those  who  hold  the  doctrine  of  final  apostacy, 
would  think  it  very  unfair,  were  I  to  charge  them 
with  believing  the  absurdities  taught  by  the 
Papists,  Socinians,  and  Pelagians,  simply  because 
they  embrace  one  of  their  tenets,  viz.,  falling  from 
grace.  Is  it  not  equally  unfair  for  Cumberland 
Presbyterians  to  be  charged  with  holding  the 
doctrine  of  eternal  and  unconditional  election, 
merely  because  they  have  published,  in  their  Con- 
fession of  Faith,  some  of  the  tenets  held  by  Calvin  1, 
But,  it  is  said,  if  angels  in  heaven,  and  Adam  in 
paradise  fell,  then,  why  may  not  Chrisitians  fall! 


G6  PERSEVERANCE     OF     SAINTS. 

I  answer,  there  is  no  analogy  l)et\veen  the 
standing  of  Christians  and  that  of  angels  and 
Adam.  The  latter  possessed  holy  natures,  and 
yet  ange!s  fell  without  being  tempted  hy  any 
Hijent  wliarever,  and  Adam  \ielded  to  the  first 
temptation.'  Christians  possess  neitiier  the  holi- 
ness of  Angels  nor  of  Adam,  yet  all  will  agree 
that  they  withstand  many  temptations.  There- 
fore, they  stand  npon  a  different  loundation  to 
that  of  angels,  or  of  Adam  in  his  primitive  state. 
Then,  nothing  can  he  inferred  from  the  fall  ot 
either,  in  favor  of  the  fall  of  a  believer  in  Christ- 
He  has  Christ  in  him,  formed  iu  him,  has  his 
spirit,  his  nature,   his  life. 

Bui,  say  some,  if  the  real  Christian  cannot  fall, 
what  are  we  to  do  with  several  passages  of 
i^cripture,  a  number  of  characters  and  figures,  that 
seem  to  hold  forth  the  possibility  of  losing  religion  ; 
I  answer,  that,  upon  examination,  I  think  it  will 
be  found,  that  these  aflford  no  arguments  in  favor 
of  the  doctrine  of  falling  from  grace,  I  only  have 
time,  at  present,  however,  to  give  them  a  passing 
notice. 

The  18th  chapter  of  Ezekiel,  will,  first,  claim 
my  attention.  It  is  thought  by  many,  that  it 
contains  incontrrnenible  argument  in  favor  of 
the  doctrine  against  which  1  am  now  contending 
That  the  reader  may  have  a  correct  under- 
standing of  the  true  meaning  of  this  chapter,  it 
will   be   necessary   for    him  to   racolleet   that   the 


PERSEVERANCE     OF     S  A  T  N  T  S  67 

Jews,  in  the  days  of  the  propliet  Ezekiel,  were  in 
a  very  depraved  condition  —  g'lilty  of  many 
atrocious  crimes,  for  whicli  lie  was  sent  to 
reprove  them,  and  to  warn  them  of  their  approach- 
ing captivity,  and  to  urge  a  speed}'  reformation,  as 
the  only  means  of  escape  They  would,  some- 
times, flatter  tiien)selves,  that,  even  if  the  prophet's 
message  were  true,  yet  the  calamities  which  he 
threatened,  were  so  far  distant,  that  they  would 
he  dead  and  gone,  before  they  would  come. 
Their  common  proverb  was,  the  days  are  pro- 
longed and  every  mslon  faileth.  In  the  chapter 
under  consideration,  they  seemed  to  have  viewed 
their  danger  as  being  near  at  hand,  but  attached 
all  blame  to  their  ancestors,  saying.  The  fathers 
have  eaten  sour  grapes,  and  have,  thereby,  set  the 
children  s  teeth  on  edge ;  that  is,  their  fathers 
had  sinned,  which  was  about  to  subject  them  (the 
children)  to  a  state  of  bondage  to  the  Chaldeans. 
They, even  dared  to  impeach  the  equity  of  God, 
saying,  His  loays  are  not  equal.  This  led 
Ezekiel  to  a  vindication  of  the  divine  character, 
from  which  is  inferred  the  doctrine  of  falling  from 
grace. 

The  prophet  supposes  two  opposite  characters 
— one  turning  from  righteousness,  (verse  26)  the 
other  from  wickedness,  (verse  27.)  both  of  whom 
receive  at  the  divine  hand  according  to  their 
actions:  one  dies,  the  other  lives.  Now,  it  is 
evident,  that  by  this  ri;;hteons  man,  the  prophot 


C8  P  E  II  5  E  V  E  R  A  N  C  E      OK      SAINTS. 

intended  to  represent  a  former  state  of  the  Jevvs> 
when  they  were  not  guilty  of  tlie  crimes  with 
which  they  then  stood  charged,  and  that,  by 
departing  from  that  state,  they  became  opposed 
to  the  calamities  which  were  then  hastening  to 
overtake  them.  I  ask,  ivas  that  a  converted  state, 
and  had  they  all  fallen  from  grace  \  It  would  be 
difficult  to  prove  this.  How  many  nations, 
besides  the  Jews,  have  brought  upon  themselves 
temporal  calamities  by  departing  from  right  or 
righteous  actions,  and  indulging  in  certain  crimes. 
Are  we  not  now  trembling  for  our  own  nation,  in 
consequence  of  the  crimes  of  Sabbath  breaking 
and  intemperance,  and  is  not  the  warning  voice 
of  the  watchman  heard  at  every  point  \  Yet  no 
one  attributes  this  danger  to  the  apostacy  of  true 
behevers.  And,  whatever  difficulty  there  may  be 
in  understanding  the  prophet  in  the  chapter  before 
us,  it  is  obvious  that  he  did  not  mean,  by  the 
righteous  man  turning  from  righteousness,  to  incul- 
cate the  doctrine  of  a  true  saint  of  God  losing  his 
religion  and  going  to  hell.  His  whole  scope  and 
design  warrant  the  belief,  that  he  intended  the  Jews 
to  understand  a  strict  analogy  between  themselves 
and  the  individual  to  whom  he  referred.  But  it 
is  contended,  that  this  righteous  man  must  have 
been  converted ;  because,  it  is  added,  in  the  next 
verse,  when  a  wicked  man  turneth  away  from  his 
wickedness,  5fc.,  he  shall  save  his  soul  alive. 
The  .  propLet.     it     will     be    observed    was    still 


PERSEVERANCE      OF      SAINTS.  69 

defendiDg  the  equity  of  God  in  tlie  inipendin<i; 
calamities  of  the  Jews.  He  iiad  Just  shown  tljem^ 
by  the  siniihtude  of  an  individual,  how  ihey 
became  involved;  and  now,  by  the  reformation 
of  a  wicked  man,  he  points  out  the  means  of  their 
escape. 

And  what  were  those  means?  I  answer, 
not  conversion.  This,  to  be  sure,  was  necessary 
in  order  to  escape  eternal  death ;  but,  as  I  have 
already  intimated,  he  was,  in  this  place,  referring 
to  temporal  calamities ;  and,  as  the  means  of 
deliverance,  he  urges  the  Jews  to  depart  from 
their  idolatry^  whoredom,  violence,  oppression,  S^c. 
If  they  would  forsake  these  abominations,  he  gave 
them  to  understand,  they  should  not  fall  into  the 
hands  of  their  enemies;  as  our  preachers  now  tell 
us,  that  our  independence  can  only  be  perpetuated 
by  suppressing  those  national  vices,  which  are 
every  where  perpetrated.  If  this  view  of  the 
subject  be  correct,  in  order  to  keep  up  the 
analogy,  we  are  to  understand  nothing  more,  in 
the  case  of  the  wicked  man,  than  an  external 
reformation.  But,  says  one,  it  is  said  he  shall  save 
his  soul  alive,  &^c.  True,  he  shall  be  delivered 
from  the  captivity,  or  saved  from  those  temporal 
judgments  connected  therewith.  Life  and  death, 
in  the  scripture,  according  to  the  prophetic  way 
of  speaking,  often  signify  external  dispensations 
of  divine  providence.  Deut.  xxx.  15,  .19,  20. 
Jer,.xxi.  8. 


70'  PERSEVERANCE      OF      SAINTS. 

If  it  be  c()tit(  iided,  that  the  j)r()phet  referred 
to  eterrinl  dcnth.  when  he  signified  that  the  Jews 
liad  heronie  involved  hy  personal  ,si.n,  (v.  20.)  I 
know  not  liow  Paid's  divinity  and  his  can  be 
reconciled;  tor  Paul  sa\s,  hi/  the  disobedience 
of  one  (Ad-Am,)  many  ice  re  made  sinners-,  Ron). 
V.  19.  Here,  indeed,  the  children's  teeth  are  set 
on  edge  hy  the  sin  of  the  first  Father  And, 
npon  the  supposition  that  Ezekiel  referred  to 
etertiai  life  in  tlie  case  of  a  wicked  mans  turn- 
ing, t^r.  he  would  contradict  anoilier  sentiment 
of  tlie  Apostle,  which  is,  hy  the  obedience  of 
one,  (Christ.)  shall  many  he  made  righteous. 

Bi)th  in  the  tall  and  restoration  of  man,  the 
Apostle  embraces,  most  clearlv,  the  principle  of 
representation,  which  seems  not  to  be  embraced 
in  the  chaj)ter  under  consideration.  It  is  evident, 
therefore,  tiiat  the  propliet  nmst  have  included 
in  the  wicked  mans  turning,  3^'c.  something  less 
than  saving  grace,  and  a  right  to  eternal  life. 
Of  course,  this  chapter  affords  no  testimony  that^ 
a  true  believer  may  fall  from  grace,  and  be 
eternally    lost. 

The  15th  chapter  of  John  is  likewise  often 
introduced  to  prove  falling  Jrom  grace.  It  con- 
tains a  part  of  what  may  be  called  a  farewell 
discourse,  delivered  by  Christ  to  his  Apostles, 
just  after  he  had  administered  to  them  the  me- 
morials of  his  death,  and  announced  his  approach 
ing    departure.      In    this    parting  address,    he    iu 


PERSEVERANCE      OF      SAINTS.  71 

formed  them,  tlint  the  hour  was  coming,  lohen 
they  sihould  he  scattered  every  man  to  his  own, 
and  that  he  would  he  left  alone,  (Hllu(lii)i£  to  lii"^ 
Crucifixion,)  and  tliat  they  woidd  he  tempted 
not  oidy  to  return  to  their  own  friends  in 
JtMiisalem,  hat  even  to  shrink  from  their  Apostle- 
ship,  and  ^o  back  to  their  different  occupations. 
In  view  of  this  solemn  period,  he  made  several 
precHutionary  suggestions,  (verses  2 — 6.)  But 
it  is  evident,  from  a  preceding  part  of  this  vale- 
dictory, that  our  Saviour  did  not  intend,  in  these 
remarks,  to  awaken  in  the  minds  of  his  Apostles 
a  fear  of  going  to  hell ;  for  he  liad  previously  toIJ 
them,  that,  because  he  lived  tliey  should  also 
live.  (John  xiv.  19.)  Nay,  more — he  assured 
them  that  such  was  the  stability  of  the  union 
that  existed  between  iiim  and  them,  that  it 
would  bear  a  comparison  to  that  which  he 
sustained  to  his  Father,  (v.  20.)  Then,  as 
there  is  no  contradiction  in  the  infallible  word 
of  Christ,  he  must  not  be  understood,  in  the 
cautions  to  which  I  have  referred,  as  inculcat- 
ing the  doctrine  of  final  apostacy.  Let  our 
Saviour  be  his  own  expositor  in  this  case. 
^' These  things  have  I  spoken  that  7ny  joy  might 
7-emain,  and  that  your  joy  might  be  full!'  (v.  1 1.) 
That  is,  I  have  apprised  you  of  your  trials 
before  they  happen,  and  of  your  entire  depen- 
dence on  me  for  strength,  to  enable  you  to  bear 
them;     that   you    may   not  yield  to    fear,    or    be 


72  PERSEVERANCE      OF      SAINTS. 

tVustrated  when  they  arrive.  Sliould  you  shrink 
Iroiii  your  steadfastness,  on  that  occasion,  you 
will  incur  my  displeasure,  as  well  as  diminish 
your  own  happiness.  Christ  did  not  say,  These 
tilings  have  I  spoken  that  you  might  not  lose 
your    religion  and    go    to    hell. 

But  we  are  asked,  in  almost  every  sermon 
preached  on  the  doctrine  of  apostacy,  (and,  by 
the  by,  they  are  not  few,)  why  caution  where 
there  is  no  danger?  In  reply,  I  would  ask, 
why  pray  for  things  which  would  be  certainly 
received  without  prayer?  Reader,  do  not  startle 
at  this  inquiry;  that  same  divine  personajje 
did  this,  who  delivered  the  cautions  to  his 
Apostles,  from  which  the  doctrine  of  falling 
from  grace  is  inferred.  ^'■Father,  glorify  vie 
ivith  the  gJory  which  I  had  with  thee  hejore  the 
world  was"  (John  xvii.  5.)  Did  not  Jesus  hioio 
all  things  ?  Yea,  the  deep  things  of  GodX  Then, 
why  pray  for  that  which  he  knew  would  take 
place?  I  was  once  asked  by  a  preacher  of 
some  celebrity,  ''Why  I  prayed V  If,  said  he, 
your  doctrine  be  true,  you  will  be  certain  to 
get  to  heaven.  1  cited  him  to  the  passage  just 
quoted,  which  evidently  confounded  him,  and 
he  begged  time  for  reflection,  before  he  would 
give  an  answer.  Now,  the  glorification  of  every 
true  believer  is  made  just  as  certain,  by  the 
promises  of  Christ,  as  his  was  by  the  promise  of 
the  Father,    "Whoso  eateth  my  Jksh  and  drinketh 


PERSEVERANCE      OF      SAINTS.  73 

my  blood  hath  eternal  life,  and  I  will  raise 
hi?n  Zip  at  the  last  day;'  John  vi.  51.  ''Ye 
are  dead,  and  your  life  is  hid  toith  Christ  in 
God.  When  Christ,  ivho  is  your  life,  shall  appear, 
then  shall  ye  also  ai^pear  icith  him  in  glory."  Col. 
iii.  3,  4.  "/  loill  come  again  and  receive  you,  that 
where  I  am,  there  ye  may  be  also  f  John  xiv.  3. 
By  these  promises,  a  state  of  glory  is  made  certain 
to  every  behever;  yet  it  is  their  duty  to  pray,  audit 
is  as  consistent  for  them  to  do  so,  as  it  was 
for  Christ.  Then,  if  prayer  be  consistent  wuth 
a  state  of  assurance,  caution  is  equally  so  with 
a    state    of  safety. 

To  make  this  subject  more  plain  to  the 
reader,  I  will  instance  Paul's  voyage  to  Italy, 
in  the  course  of  which  the  ship's  company  became 
much  alarmed  by  reason  of  a  violent  storm. 
At  length  the  Apostle  informed  them,  that  not 
one  of  ihem  should  be  lost.  Acts  xxvii.  22, 
23,  24.  This  prediction  was  founded  on  a 
divine  determination  to  deliver  them  which  had 
been  revealed  to  Paul,  by  an  Angel  of  God. 
But,  notwithstanding  this  decree  of  heaven,  the 
Apostle  at  one  time  gave  a  very  serious  caution : 
''Except  these  abide  in  the  ship,  ye  cannot  be 
saved;  v.  31. 

Now,  compare  this  case  with  the  cautions  given 
by  Christ  to  his  Apostles,  after  he  had  ap- 
pointed them  to  a  state  of  glory.  "And  1 
appoint  unto  you  a  kingdom:,  as  my  Father  hath 
7 


74  P  li  fl  S  E  V  E  R  A  N  C  E      OF      SAINTS. 

appointed  unto  me,  that  ye  may  eat  and  drink 
at  my  table  in  my  kingdom,  and  sit  on  thrones 
judging  the  tioelve  tribes  of  Israel f'  Luke  xxii. 
29,  30.  Here  is  a  state  of  security  as  une- 
quivocally fixed  as  an  appointment  of  heaven 
can  make  it;  yet  the  following  cautionary  lan- 
guage is  addressed  to  the  Apostles,  the  subjects 
of  this  appointment:  ^'If  a  man  abide  not  in  me, 
he  is  cast  forth  as  a  branch  and  is  withered,  and 
■?7ien  gather  them  and  cast  them  into  the  fire^ 
S^c. ;"  John  xv.  6.  Now,  there  is  no  more 
danger  to  be  inferred  from  this  caution  than 
from  the  one  given  by  Paul  to  the   shipmen. 

Then,  if  prayer,  as  we  have  seen,  be  con- 
sistent with  a  state  of  assurance,  and  caution 
with  an  appointment  for  heaven,  nothing  can 
be  inferred  from  the  cautionary  language  of 
the    Bible    in    favor    of  apostacy. 

Another  passage  relied  on,  to  prove  the 
doctrine  of  apostacy,  is  found  in  Heb,  x.  26. 
"i/"  we  sin  wilfully  after  that  we  have  received 
a  knowledge  of  the  truth,  there  remaineth  no 
more   sacrifice  for   sinV 

Two  things  are  necessary  in  order  to  a 
correct  understanding  of  the  Apostle's  meaning 
in  this  text.  First,  to  know  the  persons  he 
addressed,  and  secondly,  the  object  of  that  ad- 
dress. With  regard  to  the  first,  there  can  be 
no  difficulty.  It  is  evident  that  he  addressed 
the    Jews    collectively,     and     it     is  equally    clear 


P  E  R  S  E  V  R  U  A  N  C  f:      OF     SAT  >'  T  S  /  O 

that  his  object  was  to  convince  theai  of  the 
great  advantages  ot'  the  gospel  over  those  of 
the  ceremonial  law,  and  to  correct  the  errors 
of  those  who  had  embraced  the  Christian  sys- 
tem, but  still  retained  a  predilection  for  the 
Jewish  forms  and  ceremonies.  In  the  passages 
just  referred  to,  he  seems  to  aim  not  only  at 
purging  out  this  old  leaven  from  the  true  be- 
liever, but  to  prevent  even  such  as  had,  from 
the  external  evidences  of  the  gospel,  (perhaps 
inward  convictions  too,)  embraced  it  as  true 
from  renouncing  it  under  persecution,  and  re- 
turning to  the  religion  of  the  Jews.  Every 
body  knows,  that  simply  to  assent  to,  or  receive 
the  truth,  does  not  constitute  a  true  Christian. 
(See  the  stony-ground  hearers,  in  Matt.  xiii.  20.) 
It  is  also  evident  the  Apostle  could  not  have 
meant  that  every  voluntary  neglect  of  duty  or 
commission  of  sin,  (for  I  know  of  no  sin  with- 
out volition,)  sealed  the  damnation  of  the  Christian. 
This  would  have  contradicted  the  doctrine  of 
John,  where  he  says,  ''If  any  man  sin,  we  have 
an  advocate  icith  the  Father ;"  1  John  ii.  1. 
But  Paul's  whole  scope  and  design  clearly  war- 
rant the  belief,  that  he  spoke  with  reference 
to  the  particular  crime  of  renouncing  the  gospel 
dispensation,  and  returning  to  the  ceremonial 
law.  In  all  such  apostacies,  damnation  would 
be  inevitable ;  lor  there  was  no  other  sacrifice 
for  sin,    besides    that  which  the    gospel  revealed 


76  PERSEVERANCE      OF     SAINTS- 

Therefore,  it  was  important  for  them  not  to 
cast  away  their  confidence  in  the  truth  of  the 
gospel,  (v.  35.)  though  they  might  not  as  yet 
have    experienced    its    saving    benefits. 

The    Apostle     had    the   same    ol)ject    in    view 
in  verses  28,  29.    ''If  he  that  despised  Moses  law, 
died   without  mercy,     (Deut.  xvii.  2.)     hoiu  shall 
he  escape  who  tramples   under    his    feet  the    Son 
of  Gcd,  and  regards   the    hlood  of  the    covenant 
icherewlth  he  (the   Son  of  God,)  ivas    sanctified^' 
or    consecrated     as    the     Saviour    of  the    world, 
''an  unholy   things     The  fact   that  the    Apostle 
himself    had     not     attained     unto     sanctification, 
(Phil,  iii    12.)    and    that    he    had,    in    a    previous 
part    of  this    epistle,  reproved  the  Jews  for  their 
low    attainments     in    religion,    together     with  the 
collocation   of  the   words   of  this  passage,  proves 
that  he  had  no  reference  to  the  sanctification  or 
personal     holiness    of    those  to  whom  he  wrote. 
Then,    as    receiving     the    truth   does    not  neces- 
sarily    imply    real    religion,     as     sinning    wilfully 
after    receiving  it,    refers  primarily     to  the    Jews 
returning   to  their  old  religion,  and  as  sanctifica- 
tion, in    the    passage    before    us,    relates    to    the 
manner    in  which   Christ  became  the  Saviour  of 
mankind,  I  see  nothing  in  this  chapter  to  prove 
that    a   true    believer    may  lose  his    religion    and 
go  to  hell. 

But    it  is  said,    "7/'  any  man  draw  hack,  ^r." 
v.  38.     Does  not  this  prove  falling    from  grace  \ 


PERSEVERANCE      OF      SAINTS.  77 

1  answer,  no.  There  is  a  wide  difference  in 
supposing  a  thing,  and  in  proving  the  reahty  of 
the  thing  supposed.  Paul  supposed,  that  if  even 
an  Angel  from  heaven  should  preach  any  other 
gospel,  he  ought  to  ''be  accursed'"  but  this  does 
not  prove  that  an  Angel  ever  had,  or  ever 
would  preach  in  any  way.  True,  if  a  genuine 
Christian  should  draw  back,  so  as  to  lose  his 
religion,  he  would  inevitably  perish ;  but  this 
supposition  does  not  prove  that  such  an  event 
ever  iias,  or  ever  will  take  place.  But  suppose 
I  admit  that  a  just  man  may  draw  back,  still 
there  is  a  great  difference  between  backsliding 
and  drawing  back  "  to  i^erdltion."  This  the 
Apostle  carefully  guards,  by  saying,  •'  We  are  not 
of  them  wlio  draw  hack  unto  perdition,  hut  oj 
them  that  believe  to  the  saving  of  the  souir 
V.  39. 

.  But  it  is  asked,  if  a  Christian  may  backslide, 
why  can  he  not  fall  from  grace.  Let  God  him- 
self answer  this  inquiry.  "/  will  be  his  father, 
and  he  shall  he  my  son:  if  he  commit  iniquity, 
I  ivill  chasten  him  with  the  rod  of  7nen,  and 
with  the  stripes  of  the  children  of  men.  But  my 
mercy  shall  not  depart  away  from  him.,  as  I  took 
it  from  Saul,  whom  I  put  away  before  thee!'  2 
Sam.  vii.  14,  15. 

Again,  it  is  asked,  where  is  a  man's  religion 
when  he  is  backsliding;  I  would  reply,  by  ask- 
ing, where  is  a   man's   reason  when   he  commits 


78  PERSEVERANCE     OF     SAINTS, 

an  unreasonable  act?  Is  he  not  still  a  rational 
being?  And  surely  it  will  not  be  contended,  that 
a  man  ceases  to  be  a  Christian  so  soon  as  he  de- 
parts in  thought,  word,  or  action,  from  the  re- 
qnirements  of  our  holy  religion.  This  would 
involve  sinless  perfection,  to  which  none,  except 
a  few  fanatics,  make  pretensions.  But,  says  one, 
v/hat  would  become  of  a  Christian,  were  he  to 
die  in  a  backsliding  state.  Before  I  answer  this 
inquiry,  reader,  permit  me  to  ask  you  one  or  two 
questions.  Do  you  believe  you  have  religion? 
A.re  you  as  happy  now  as  you  have  been  I  If 
you  are  not,  then,  you  are  a  backslider.  Sin 
has  separated  between  you  and  your  God.  Now, 
what  would  become  of  you,  were  you  this  mo- 
ment to  die?  God  would  reclaim  vou.  So,  I 
say,  concerning  every  genuine  Christian. 

Again,  it  is  thought,  that  chapter  vi.  4,  of 
this  same  epistle,  inculcates  the  doctrine  against 
which  I  am  now  contending  :  "For  it  is  impojs- 
sible  for  those,  who  were  once  enlightened,  and 
have  tasted  of  the  heavenly  gift,  and  were  made 
partakers  of  the  Holy  Ghost,  and  have  tasted  the 
good  word  of  God,  and  the  powers  of  the  world 
to  come,  if  they  shall  fall  away,  to  renew  them 
again  unto  repentance ;  seeing  they  crucify  to 
themselves  the  Son  of  God  afresh,  and  put  him 
to  an  open  shame." 

No\A',  it  is  scarcely  necessary  for  me  to  intro- 
duce an  argument,  to  prove,  that  the  Apostle  had 


I'ERSEVERANCK     OF     SAINTS.  79 

HO  cillusioii  here,  to  a  truly  converted  man:  he 
hiinself,  has  cieteruiiued  tliis  matter,  (v.  8.)  by  the 
shiiilitude  of  the  earth  bringing  forth  nothing  but 
briers  and  thorns,  after  being  dressed,  receiving 
rain  from  heaven,  &c.  I  have  often  been  aston- 
ished that  persons,  witii  this  exphination  before 
them,  would  rely  for  a  moment  on  these  texts 
to  prove  the  doctrine  of  apostacy ;  for  the 
earth  referred  to  by  the  apostle,  as  a  fit  emblem 
of  the  character  that  he  had  just  described,  never 
yielded  any  fruit ;  therefore,  could  not  repre- 
sent genuine  Christians.  Tliey  are  represented 
by  the  soil  tluit  brings  forth  good  fruit ;  Matt, 
xiii.  23- 

But,  if  the  passages  under  consideration,  prove 
the  possibility  of  losing  religion,  they  also  prove 
the  impossibility  of  getting  it  again,  (v,  6.)  And, 
indeed^  upon  the  supposition  of  apostacy  being 
true,  it  would  seem  to  me,  every  way  reason- 
able to  suppose,  that  the  apostate  never  could 
be  restored;  for  it  is  admitted  on  all  hands, 
that  sinners,  hefore  conversioti,  by  rejecting  light 
and  abusing  privileges,  may  lose  their  day  of 
grace.  But,  I  ask,  can  a  sinner,  under  any 
circumstances,  reject  as  much  light,  and  abuse 
as  many  privileges,  as  the  Christian  would  do, 
were  he  to  throw  away  his  religion?  Surely 
not.  Then,  if  a  Christian  were  to  fall,  his 
damnation  would  be  inevitable.  Some,  to  avoid 
this    difficulty,    have    applied     the    Scriptures    in 


80  PERSEVK  RANGE     OF     SAINTS. 

question,  only  to  those  wlio  are  sanctifiecl  "  If 
they  shall  fall  away,  it  would  be  impossible  to 
renew  them  again  unto  repentance."  Poor  en- 
couragement this,  indeed,  to  seek  sanctificaiion 
as  it  is  taught  by  those  who  hold  the  doctrine 
of  falling  from  grace!  They  admit,  I  presume, 
that  regenerated  people  go  to  heaven  when  they 
die,  though  they  never  obtained  sanctification 
until  their  dying  hour.  Tiien,  would  it  not  be 
more  safe  to  possess  low  attainments  in  religion, 
than  to  become  sanctified,  and  still  be  liable 
to  fall — and,  what  is  worse,  have  no  prospect 
of  rising    again. 

But  this  application  of  the  Apostle's  language, 
seems  to  me,  to  be  entirely  without  foundation. 
Indeed,  I  think,  it  will  appear,  upon  a  minute 
examination,  that  he  was  so  far  from  speaking 
of  those  who  were  sanctified,  that  his  descrip- 
tion   falls  very   far   short   of  true    Christians. 

"  They  were  once  enlightened."  Are  not  all 
men  enlightened?  "They  had  tasted  the  heavenly 
gift,  and  been  made  partakers  of  the  Holy  Ghost," 
that  is,  they  had  received  of  the  Holy  Ghost, 
power  to  w^ork  miracles,  which  was  called  a 
iieavenly  gift.  It  is  evident,  that,  in  the  days 
of  the  Apostles,  such  power  was,  in  some  in- 
stances, unaccompanied  with  saving  grace. 
"Many  will  say  to  me  in  that  day.  Lord,  Lord, 
have  we  not  prophesied  in  thy  name,  and  in 
thy  name  cast  out  devils,  &c.  And  then  will  I 
t 


PERSEVERANCE      OF      SAINTS.  81 

profess  unto  them,  I  never  knew  jou ;"  Matt.  vii. 
22.  Orio-en  and  others  afford  corroboratins:  tes- 
timonv,  that  devils  were  cast  out  among  the 
Jews,  by  those  who  were  strangers  to  true  piety. 
But,  should  this  explanation  be  rejected,  I  will 
insist  that  a  sinner  may  receive  a  heavenly  gift, 
consisting  of  divine  influence,  and  partake  of  the 
Holy  Ghost,  as  the  Spirit  of  conviction — as  the 
spirit  of  bondage  unto  fear — Rom.  viii.  15 — ^'^d 
yet  have  no  religion.  Again,  they  tasted  the  good 
word  of  God ;  so  did  Herod — Mark  vi.  20 — 
so  did  the  stony  ground  hearers :  "  But  he  that 
received  the  seed,  into  stony  'places^  the  same  is  he 
that  heareth  the  word,  arid  anon  with  joy  receiveth 
it ;  yet  hath  he  not  root  in  himself,  hut  endureth 
for  a  while ;  for  when  trihulation  or  persecution 
ariseth,  because  of  the  iwrd,  hy  and  by  he  is 
offended:'  Matt.  xiii.  20,  21.  Here  the  word  is 
received,  and  of  course  tasted ;  but  who  would 
say  that  this  character  ever  obtained  religion  ? 
I  pass  to  the  last  characteristic.  They  tasted  the 
powers  of  the  world  to  come.  This  referred  to 
the  Christian  dispensation,  under  which  many 
have  felt  powerful  impressions,  but  have  stopped 
short  of  true  conversion.  The  meaning,  however, 
will  not  be  altered,  if  we  suppose  the  Apostle  to 
allude  to  an  invisible  state.  The  soul  tastes  by 
feeling ;  and  who  does  not  know,  that  sinners  feel 
the  reality  of  heaven  and  hell,  and  may  make 
some  efforts  to  escape  the  one,  as  well  as  indulge 


82  PERSEVERANCE     OF     SAINTS. 

pleasing  anticipations  of  the  other,  and  yet  remain 
strangers  to  genuine  religion  1  Acts  xxiv.  25 ; 
xxvi.  28.     Matt.  xxv.  1,  12. 

With  regard  to  the  characters  so  often  intro- 
duced to  prove  falhng  from  grace,  the  hmits  of  tny 
panipliiet  will,  at  present,  restrict  me  to  very  few 
remarks,  and  I  will  confine  them  entirely  to  the 
case  of  Jadas ;  in  which,  it  is  thought,  we  have 
incontrovertible  evidence  of  total  and  final  apostacy. 
It  will,  however,  be  necessary,  before  this  can  be 
admitted,  to  prove  that  Judas  was  ever  truly 
converted;  for  this  has  never  yet  been  done  to  my 
satisfaction. 

The  first  argument  in  favor  of  the  piety  of 
Judas,  is  drawn  from  the  following  Scripture: 
j'.Mine  own  familiar  friend,  in  whom  I  trusted, 
which  did  eat  of  my  bread,  hath  lifted  his  heel 
against  me^  Ps.  xli.  9.  This  passage  seems  to 
be  applied  to  Judas  by  our  Saviour.  John  xiii.  18. 
Mine  own  familiar  friend.  Surely,  says  one,  Judas 
could  not  have  betm  a  friend  without  being  a 
Christian.  I  ask,  was  he  still  a  Christian  after  he 
had  joined  the  wicked  mob  to  betray  Christ? 
Well,  after  he  had  done  this,  Jesus  called  him 
friend.  "  And  Jesus  said  unto  hi??i,  Friend,  where- 
fore art  thou  come,^'  &c.  Matt.  xxvi.  50.  But  it 
is  urged,  the  Saviour  trusted  in  Judas.  Whatever 
may  be  the  meaning  of  this  expression,  I  think, 
it  cannot  be  pretended  that  Christ  ever  regarded 
him   as  a  loyal  subject;   for  it   is  expressly  said, 


PERSEVERANCE     OF     SAINTS.  83 

tliiit  he  knew  he  would  betray  Jtlm,  (John  xiii.  11,) 
and  that  he  knew  it  (rom  the  begiriuing.  John 
vi,  G4.  The  trtith  is,  we  are  to  understand  nothing 
more  in  the  passage  quoted .  from  Psahns,  than 
expressions  corresponding  with  the  p?'ofession  of 
Judas — not  that  Christ  ever  regarded  hiui  as  liis 
true  friend,  or  trusted  in  him,  according  to  the 
true  meaning  of  the  term. 

The  second  evidence  introduced  to  prove  that 
Judas  was  a  Christian,  is,  that  he  wrought  miracles. 
To  this  1  would  reply,  that  it  has  already  been 
shown,  that  a  power  to  work  miracles  was  some- 
thinji  separate  and  distinct  from  real  religion. 
Balaam  possessed  miraculous  knowledge ;  that  is, 
a  spirit  of  prophecy;  (Num.  xxiv.  2-17,)  yet, 
I  presume,  no  body  believes  he  w"as  a  good  man. 
Now,  what  is  the  difference  between  miraculous 
knowledge  and  miraculous  power?  Both  come 
from  God,  and  have  been  possessed  by  unconverted 
men.  Then,  a  power  to  work  miracles  affords 
no  evidence  thai  Judas  was  a  true  Christian. 

But  it  is  said,  Judas  was  given  to  Christ. 
True;  but  in  what  sense?  Surely  not  as  a  true 
believer.  I  request  the  reader  to  examine  the 
history  of  this  case  minutely.  "  The?i  one  of  the 
twelve,  called  Judas  Iscariot,  went  unto  the  High 
Priests,  and  said  unto  them,  What  will  ye  give 
vie,  and  I  will  deliver  him  unto  you!'  Matt.  xxvi. 
14,  15.  Observe,  this  was  before  the  Sacrament. 
If  Judas  fell  from  grace,  it  must  have  been  previous 


84  PEUSEVERANCE      OF      SAINTS.    - 

to  the  administration  of  this  ordinance.  Now 
turn  to  what  Christ  said  after  the  communion^ 
in  his  sacerdotal  prayer,  of  tliose  that  had  been 
given  unto  him.  "  Thou  givest  them  me,  and  they 
have  kept  thy  iwrdV  John  xvii.  6.  The  reader 
will  discover,  that  Christ,  in  verses  6,  7,  and  8, 
is  speaking  of  the  conversion  of  his  Apostles, 
where  Judas  is  not  included ;  for  he  had  previously 
sold  his  Lord  and  renounced  his  word ;  therefore, 
what  is  said  in  these  verses,  could  not  have  been 
true  concerning  Judas.  Hence,  he  had  not  been 
given  to  Christ,  in  conversion,  as  had  been  the 
other  Apostles.  But  in  verse  12,  Christ  alludes 
to  his  Apostles,  as  having  been  given  to  him  in 
another  sense,  in  which  Judas  is  included  ;  viz.,  as 
external  disciples. 

But,  says  one,  Judas  w^as  chosen  by  Christ. 
Yes,  I  answer,  chosen  as  a  student,  but  not  unto 
eternal  life.  '*/  speak  not  of  you  all:  I  know 
ivhom  I  have  chosen!'  John  xiii.  18,  In  this 
choice,  Judas  is  not  included. 

Again,  it  is  said,  Judas  was  sent  to  preach,  and 
the  inquiry  is  frequently  made  with  an  air  of 
triumph,  would  Ciirist  send  an  unconverted  man 
to  preach  the  Gospel  t  It  is  true,  Judas  was 
suffered  to  remain  with  the  Apostles,  though  he 
had  not  received  the  word  from  the  lips  of  Christ, 
as  they  had  done.  John  xvii.  6-8.  Our  Saviour 
did  not  see  proper  to  execute  the  disciphne  of  the 
Church  on  him,  as  God,  knowing  the  hearts  of 


PERSEVERANCE      OF     SAINTS-  85 

men.  While  on  earth,  he  chose  to  act  in  con- 
formity to  his  government  of  the  Church  in  after 
ages.  And,  doubtless,  there  have  been,  and  are 
now,  but  too  many  Judases  in  the  Church.  But, 
is  she  less  under  the  government  of  Christ  now, 
than  she  was  then. 

But  it  is  still  urged,  that,  if  I  believe  Judas  had 
no  religion,  I  am  under  the  necessity  of  believing, 
also,  that  Christ  calls  and  sends  forth  unconverted 
men  to  preach  the  Gospel.  I  would  just  reply, 
that  those  who  believe  Judas  had  religion,  and 
lost  it,  are  involved  in  a  similar  difficulty ;  viz.,  that 
it  is  the  will  of  Christ,  that  men  should  retain  the 
ministerial  office  after  their  apostacy  ;  for  he  did 
not  depose  Judas,  but  suffered  him  to  remain  with 
the  Apostles,  and  even  administered  the  sacrament 
to  him,  after  he  had  covenanted  with  the  Priests 
to  destroy  him. 

But,  if  I  had  no  other  proof,  that  Judas  was, 
from  the  beginning,  an  irreligious  man,  the 
following;  would  be  sufficient.  "Have  I  not 
chosen  you  twelve,  and  one  of  you  is  a  devil," 
(John  vi.  70,)  a  fallen  spirit.  This  was  before 
Satan  entered  into  Judas  to  betray  Christ.  Luke 
xxii.  3.  John  xiii.  2.  He  was  also  called  a  thief 
prior  to  this  time.  John  xii.  6.  These,  I  think, 
are  bad  marks  of  Christianity. 

The  figures  which  seem  to  favor  the  doctrine 
of  fallino^  from  grace,  such  as  twice  dead,  to  my 
mind,    refer   to    tiie    almost    Christian :     to    those 


86  P  E  R  S  E  V  E  il  A  N  C  E       OF      SAINTS. 

cliaracters,  who,  after  liaviuu  died  in  Adam,  were 
placed  under  die  quickeniiiij  influence  of  rlie 
S{)irit,  but  rejected  the  light  until  it  departed  ;  af^er 
v\iiicli  they  were  no  more  quickened.  Perhaps 
there  is,  no  metaphor  better  calculated  to  represent 
this  deploral)le  situation  of  the  sinner,  than  a  tree, 
not  oidj  dead,  but  {)Iucked  up  by  tiie  roots,  from 
which  we  may  learn,  that  there  was  no  {xissibiHty 
of  its  ever  being -revived. 

Aiiain:  the  sow,  alter  she  was  washed,  returned 
to  her  wallowing  in  the  mire.  All  that  I  have 
to  say  on  this  subject,  is,  had  her  nature  been 
changed,  and  rendered  innocent  and  clean,  she, 
no  dou!)t,  would  have  pursued  a  different  course; 
and.  had  the  character  designed  to  be  represented 
bv  this  fi»;ure,  been  changed  iti  heart,  he  would 
have  remained  icltk  us.  But  for  the  want  of  a 
new  uriture,  it  has  happened  unto  him  like  the  soiu 
that  was  washed,  3fc.  He  went  out  from  us,  that 
it  might  be  manifest  that  he  ivns  not  of  us.  Had 
he  been  of  us,  he  no  doubt  would  have  continued 
with  us. 

I  will  now  conclude,  by  noticing  a  few  passages 
of  Scripture  in  favor  of  final  perseverance:  some 
have  already  been  brought  to  view,  which  it  will 
not  be  necessary  here  to  repeat. 

"Whosoever  is  born  of  God  doth  not  commit 
sin.  for  his  seed  remaineth  in  him,  and  he  cannot 
sin,  because  he  is  born  of  God."  1  John  iii.  9. 
We  are  not  to  understand  sinless  pei-fection  here. 


PERSEVERANCE      OF      SAINTS.  87 

This  would  contradict  otiier  parts  of  the  word 
of  God.  Chapter  i.  8-10  The  Apostle  gives  his 
meaning  in  chapter  v.  16,  where  he  speaks  of  the 
sin  unto  death,  and  this  is  the  sin  which  those 
who  are  born  of  God  cannot  commit;  therefore, 
they  shall  never  die. 

"For  I  am  persuaded  that  neither  death,  nor 
life,  nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be  able 
to  se[)arate  us  from  the  love  of  God,  whicli  is  in 
Christ  Jesus  our  Lord.''     Rom.  viii.  38,  39. 

Observe  the  manner  in  which  this  triumphant 
language  is  introduced.  "  I  am  persuaded  "  By 
whom  was  Paul  persuaded  1  Surely  not  by  the 
Devil,  but  by  the  Spirit  of  God.  Then  he  was 
not  deceived  when  he  made  this  darino-  challeno;e 
to  the  enemies  of  the  true  believer.  Life  is 
desirable,  and  death  is  terrible;  i)ut  neither  the 
one  nor  the  other  shall  be  able  to  separate  us  from 
the  love  of  God.  "  ISor  angels,  p?-7ncipnHties,  nor 
powers."  Good  angels  will  not,  for  they  are  the 
friends  of  the  Christian  ;  bad  angels  cannot,  for, 
although  they  are  enemies,  thei/  are  restrained 
enemies.  "■  Nor  principalities,  nor  potvers  f'  that  is, 
the  powers  of  civil  authority.  A  Nero  may  rage, 
and  others  may  vent  their  spite,  but  all  combined 
shall  not  be  able  to  effect  a  separation  betu  een 
Christ  and  the  Christian.  ''Nor  things  present^ 
nor  things  to  come."     1  have  often  heard  attempts 


88  PERSEVERANCE      OF      SAINTS. 

made  to  evade  the  force  of  this  passage,  by  saying, 
that  nothing  but  sin  could  effect  a  Christian's  fall; 
but  surely  the  Apostle  includes  this  in  things 
iwesent.  Nor  heights,  nor  depths,  nor  any  other 
creature  ;  that  is,  neither  prosperity  nor  adversity, 
nor  any  thing  that  can  be  named  or  thought  of. 
If  the  Apostle  did  not  believe  in  the  impossibility 
of  losing  rehgion,  when  he  uttered  this  language, 
surely  words  have  no  meaning. 

"  And  I  will  make  an  everlasting  covenant  with 
them,  that  I  will  not  turn  away  from  them  to  do 
them  good,  but  I  will  put  my  fear  in  their  hearts^ 
that  they  shall  not  depart  from  me."  Jer.  xxxii.  40. 
It  is  supposed  by  some,  that  this  promise  only 
extended  to  Israel  according  to  the  flesh ;-  but 
inasmuch  as  there  seem  to  be  spiritual  blessings 
couched  in  it,  I  think  it  also  belongs  to  Israelites 
indeed,  and  that  every  true  Christian  may  claim 
the  benefit  of  it.  In  this  promise,  God  pledges 
himself  never  to  leave  nor  forsake  his  people. 
Oh,  but,  says  one,  that  is  not  what  we  are  in 
danger  of  The  great  danger  lies  in  us  forsaking 
God.  But  the  promise  under  consideration  pro- 
vides against  this  also.  I  iitill put  my  fear  in  their 
hearts,  that  they  shall  not  depart  from  me.  God 
knows  if  his  people  be  left  to  themselves,  they  will 
depart  from  him ;  but  he  has  determined  not  to 
do  this. 

"My  sheep  hear  my  voice,  and  I  know  them, 
and  they  follow  in©,  and  I  give  unto  them  eternal 


PERSEVERANCE      OF      SAINTS.  89 

life,  and  they  shall  never  perish,  neither  shall  an/ 
pluck  them  out  of  my  hands.  My  Father,  who 
gave  them  me,  is  greater  than  all,  and  none  is 
able  to  pluck  them  out  of  my  Father's  hands.'' 
John  X.  27,  28,  29.  What  language  could  he 
stronger?  From  it  we  learn  that  Christians  now 
have  eternal  life :  not  tejnporanj  life,  which  would 
be  the  case,  were  they  to  fall  from  grace.  This, 
however,  they  cannot  do;  for  he  w^ho  is  greater 
than  all,  has  them  in  his  hand,  and  none  is  able 
to  pluck  them  out  of  his  hand. 

"  Verily,  verily,  I  say  unto  you,  he  that  heareth 
my  word,  and  believelh  on  him  that  sent  me,  hath 
everlasting  life,  and  shall  not  come  into  condem- 
nation, but  is  passed  from  death  unto  life," 
John  V.  24.  Here  the  present  state  of  the  believer 
is  first  brought  to  view.  He  has  endless  life 
begun  in  his  soul.  It  is,  then,  most  clearly  shown, 
that  this  life  will  never  be  forfeited,  for  he  shall 
NOT  come  into  condemnation. 

The  above  quotations  are  but  a  brief  specimen 
of  what  the  word  of  God  says  concerning  the 
security  of  the  saints.  It  would  be  needless  to 
multiply. 

The  reader  will  plainly  discover,  that  the 
passages  we  have  recited  are  direct  in  their 
application,  and  too  positive  in  their  declarations 
to  admit  of  doubt,  with  regard  to  their  true 
meaning.  This,  I  think,  is  not  the  character 
of  those  introduced  to  prove  final  apostacy 
8 


90  FREE     MORAL      A  G  E  N  C  V  , 

Their  application  is  doubtful.  Indeed,  I  never 
saw  the  fust  positive  text  of  Scripture  to  prove 
this  doctrine. 


ON  FREE  MORAL  AGENCY. 

A  FRIEND  requests,  that  I  should  say  something 
about  moral  free  agency — the  true  distinction 
between  free  agency  and  moral  agency.  I  know 
not  that  I  can  say  any  thing  satisfactory  on  that 
vexed  question,  which  has  employed  the  best 
pens  for  ages  past ;  but,  if  I  cannot  satisfy  others, 
I  ought  to  understand  myself,  what  I  mean  by  free 
moral  agency.  By  a  free  agent,  I  understand  one 
that  acts  without  restraint  or  necessity.  A  moral 
agent,  is  one  that  is  held  responsible  for  his 
conduct.  Man  acts  freely,  without  restraint  or 
necessity;  and  is  accountable  for  his  actions: 
therefore,  man  is  a  free  moral  agent.  We  are 
now  considering  man  in  a  state  of  trial;  in  which 
state  he  has  power  to  act  or  do  what  he  will  not 
have  power  to  do,  when  the  advantages  of  probation 
are  removed  from  him.  Removed  from  these 
advantages,  he  may  sin  freely,  or  do  what  he  is 
inclined  to  do ;  but  he  will  sin  necessarily,  having 
nothing  to  counteract  his  depraved  nature.  He 
can   do   nothing  else  but  sin  ;   but   he   will   be   a 


FREE     MORAL     AGENCY.  91 

moral  agent,  if  he  can  sin.  He  has  moral  ability, 
for  sin  is  an  act  of  a  moral  as;ent;  and  having, 
by  the  abuse  of  his  blessings,  turned  them  into 
curses,  he  is  responsible  for  his  after  conduct. 
But,  as  we  are  speaking  of  a  subject  in  a  state 
of  probation,  for  the  better  understanding  of  this 
subject,  we  will  remark,  that,  to  understand  the 
operations  of  God  on  mind,  and  the  operations 
of  mind  toward  God,  is  all  important,  in  considering 
a  free  moral  ajjent.  That  God  does  operate 
on  mind,  and  that  mind  nmst  co-operate  with 
God,  are  truths  plainly  taught  in  the  Bible. 
Theology  and  philosophy  are  two  grand  sciences. 
Theology  teaches  the  nature  and  operations  of 
God,  philosophy  the  nature  and  operations  of 
mind.  We  will  say  but  little  about  theology  at 
present :  our  business  is  principally  with  mind  and 
its  operations.  And  that  we  may  better  understand 
its  nature  and  operations,  we  will  consider  the 
philosophy  applied  to  mind. 

And,  first,  very  different  views  have  been 
entertained  as  to  the  philosophy  of  mind.  All 
agree,  where  there  is  a  moral  action,  there  must 
be  determining  power  somewhere ;  but,  where 
that  power  rests  is  disputed.  All  the  views  which 
have  obtained  notoriety  on  this  subject,  may  be 
resolved  into  four.  And,  first,  the  philosophy  that 
gives  motive  the  power  to  determine  the  mind. 
Secondly,  that  philosophy  that  gives  inclination 
the    determining   power   over    the    mind    or   will 


92  FREE     MORAL     AGENCV, 

Thirdly,  that  philosophy  which  gives  nimi  the 
determining  power,  without  divine  agency.  And, 
fourthly,  that  philosophy  that  gives  man  the 
determining  power  by  divine  agency.  The  latter 
we  think  the  true  philosophy,  which  alone  sustains 
the  doctrine  of  man's  moral  free  agency.  But,  to 
be  better  understood,  we  will  review  the  different 
theories,  and  mark  their  results. 

First,  motive :  if  that  determines  the  mind, 
or  if  motive  have  the  determining  power,  the 
being  that  governs  the  motive,  governs  the 
,  mind  or  choice,-  and  the  choice  is  necessitated ; 
and  if  the  choice  be  necessitated,  free  moral 
agency  is  lost ;  the  being  that  controls  the  motive, 
controls  the  mind,  and  is  responsible  for  the 
action. 

But,  secondly,  the  philosophy  that  gives  the 
inclination  the  determining  power.  The  inclina- 
tion was  inherited  from  another,  over  whom  we 
have  no  personal  control;  and  the  choice  is 
necessitated — whether  Adam  in  innocency,  or 
man  in  his  fallen  state.  Adam  received  his  quality 
of  nature  from  God.  We  have  received  ours 
from  Adam.  Now,  according  to  the  philosophy, 
that  inclination  determines  the  mind,  and  that 
man  can  only  choose  as  inclination  dictates,  how 
could  Adam  sin  1  Adam  was  holy ;  he  was 
inclined  to  good.  How,  therefore,  could  Adam, 
according  to  that  philosophy,  put  forth  an  evil 
action  1      He   could   not   choose   to   sin  :    and   his 


F  l;  E  E     MORAL     AGENCY.  93 

inclination  cDuld  not  be  impaired  by  his  own  act. 
But,  as  it  is  a  fact,  that  he  did  sin,  some  evil 
agent,  over  whom  he  had  no  control,  must  have 
defaced  the  divine  image,  or  erased  it  .from  his 
heart,  and  planted  the  principle  of  enmity  to  God 
therein.  Then  he  had  something  within  himself 
that  accorded  with  the  object  presented  by  Satan  ; 
and  thus  he  had  power  to*  do  wrong,  because  he 
was  inclined  to  evil.  Or  else  his  Maker,  for  the 
general  good,  as  some  suppose,  by  an  act  of  his 
power,  changed  the  law  of  his  nature ;  and 
then  he  could  sin,  and  be  the  subject  of  misery; 
9nd  being  a  subject  of  misery,  mercy  could  be 
developed ;  and  thus  sin  would  be  for  the  general 
good ;  and  as  his  object  was  to  glorify  his  mercy, 
the  end  would  sanctify  the  means.  The  same 
philosophy  that  is  applicable  to  man  in  a  state 
of  probation,  tliough  a  sinner,  was  applicable  to 
Adam  in  innocency. 

Thirdly.  The  philosophy  that  gives  man 
determining  power  in  his  fallen  state,  without 
divine  aid,  so  that  he  can  choose  life  as  well  as 
death,  is  contrary  to  the  Bible  ;  and  man,  in  his 
present  state,  is  not  deeply  depraved :  if  man,  by 
means  or  instrumentality  alone,  can  correct  his 
evils,  and  restore  himself  to  the  favor  of  God, 
you  will  find  all  those  who  consider  man  able 
to  correct  his  evils  by  the  use  of  means,  deny 
the  divinity  of  Christ,  personality  and  influence 
of    the    Holy    Ghost.      And    that    philosophy    is 


94  FREE      MORAL     AGENCY. 

infidelity  in  disguise,  though  it  may  be  called  by 
the  name  of  Christ. 

Fourthly.  That  philosophy  that  gives  man 
power  to  act  or  determine  by  divine  aid,  or  the 
agency  of  the  Holy  Ghost,  and  the  means  he 
uses  to  aid  man  rightly  to  determine,  gives  man, 
under  an  economy  of  mercy,  power  to  use  motive : 
he  acts  in  view  of  motive,  but  he  uses  the  motive. 
There  is  a  great  difference  in  the  two  theories. 
According  to  the  first,  the  motive  uses  the  mind ; 
according  to  the  second,  the  mind  uses  the  motive. 
Man  also  has  power  to  use  inclination.  He  can 
determine  to  accord  with  his  inclination,  or  go 
contrary  to  it.  We  see  this  daily  developed: 
the  lazy  man  has  no  inclination  to  labor;  yet, 
knowing  he  will  starve  if  he  does  not,  he  will  do 
what  he  is  not  inclined  to  do.  The  sick  man  is 
not  inclined  to  take  medicine  ;  he  has  no  taste 
for  it;  yet  he  will  take  what  be  feels  an  aversion 
to,  rather  than  die.  The  sinner  is  inclined  to  sin ; 
he  loves  sin ;  and  yet  he  can  turn  from  it.  Did 
not  our  Saviour  teach  this  doctrine,  when  he 
said,  ''  Except  a  man  deny  himself,  take  up  his 
cross  and  follow  me,  he  cannot  be  my  disciple  1" 
And  did  he  not  always  teach  this  doctrine  1 
Read  the  Bible  throughout;  it  is  full  of  proof,  that 
man  may  act  in  accordance  with  his  inclination, 
or  go  contrary  to  it.  But  w  here  is  it  said  in  the 
Bible,  that  without  Christ,  we  can  do  all  these 
thinjs^s  1    or    what   sinner   convinced    of   his    own 


FREE     J\l  O  R  A  L     A  G  E  iN  C  Y  .  95 

sinfulness   can   do   so!     We   do   all   these   tliin«:s 

D 

by  tiie  ability  that  God  giveth. 

We  have  said,  the  same  philosophy  that  governs 
man  in  his  probation,  governed  Adam  in  his 
probation.  Adam  was  a  free  moral  agent;  he 
was  not  necessitated  to  good  or  evil ;  though  he 
was  upright,  he  might  do  either;  he  acted  in  view 
of  motive,  but  the  motive  ^lad  not  the  determinino 
power;  the  law  of  his  nature  or  inclination  was 
to  good,  but  he  was  not  determined  by  his 
inclination,  or  he  would  not  have  sinned.  But 
he  had  power  to  act  consistent  with  that  law, 
or  contrary  to  it.  He  chose  the  latter,  and  by  his 
improper  choice,  he  lost  his  purity.  God  did  not 
destroy  it,  before  he  sinned ;  but  he  destroyed 
himself.  He  fell  from  his  original  rectitude,  by 
his  disobedience  to  a  positive  command,  which 
was  designed  to  test  his  loyalty;  and  thus  became 
totally  depraved,  unable  to  help  himself.  According 
to  the  same  philosophy,  he  must  be  brougbt  back 
in  the  same  way  he  went  off  from  God.  Here 
we  might,  for  a  moment,  introduce  theology,  or 
the  nature  and  operations  of  God,  and  see  what 
he  has  done  for  us,  for  in  him  is  our  help.  Now, 
man,  as  a  free  moral  agent,  could  ruin  himself, 
but  could  not  restore  himself  Therefore,  if  God 
had  not  graciously  and  sovereignly  exercised  his 
agency,  man  never  could  have  returned  to  bim. 
There  were  two  impossibilities  in  his  way ;  he 
was  guilty,  and  could  not  atone ;  he  was  de|)raved, 


96  FREE      MORAL     AGENCY. 

and  could  not,  except  an  atonement  be  made  for 
him.  God,  tlierelbre,  chose  the  race  of  men,  in 
Christ  Jesns,  to  a  day  of  probation. 

Christ  Jesus  made  an  atonement  for  man  ;  the 
Holy  Spirit  has  come  to  operate  on  him  and  in 
him;  to  lead,  and  enable  him  to  believe  in  Christ; 
and  by  his  influence,  and  the  means  instituted 
by  him,  man  is  placed  on  equal  ground  with  his 
foe.  The  law  has  been  broken ;  and  he  cannot 
restore  himself  to  its  righteousness  or  holy  nature. 
But  God  does  not  ask  him  to  keep  the  law,  in 
order  to  be  restored  to  his  favor;  this  is  out  of  the 
question.  But  the  gospel  is  a  positive  institution, 
with  which  he  may  comply ;  and  by  taking  the 
vantage-ground  of  the  gospel,  he  may  be  restored 
to  the  righteousness  and  holy  nature  of  the  law. 
The  law  cannot  bring  the  sinner  up  to  the  gospel ; 
but  the  gospel  can  bring  a  sinner  up  to  the  law. 

It  is  not  necessary,  that  the  nature  of  the  law 
be  restored  to  the  heart,  in  order  to  faith  in  Christ; 
the  law  would  then  bring  the  sinner  up  to  the 
gospel,  and  the  gospel  would  be  of  none  effect. 
But,  as  Adam  fell  by  violating  a  positive  institution 
before  he  lost  his  purity,  so  the  sinner,  by  the 
Holy  Spirit's  influence,  complies  with  the  gospel 
by  faith,  which  is  a  positive  institution,  before  he 
is  regenerated.  And,  as  according  to  the  true 
philosophy  of  mind,  though  he  acted  in  view  of 
motive,  he  was  not  necessitated  by  it,  though  he 
was  inclined  to  evil;  vet  that  inclination  did  not 


FREE     MORAL      A  r,  E  N  C  Y .  97 

necessitate  his  choice;  nor  yet  did  he  believe 
without  divine  aid.  He  was  deeply  sensil)le, 
by  liis  own  experience,  liiat  he  couKl  not  save 
himself;  yet  lie  could  cast  his  all  upon  Christ. 
And,-  as  Adam  lost  his  purity,  or  the  divine  iniase, 
by  sin,  so  ihe  behever  is  restored  to  the  divine 
image  by  laitii.  By  faith  he  enters  into  covenant 
with  God.  Justification,  adoption,  regeneration, 
sanctification,  and  glorification,  are  covenant 
blessinijs.  The  plan  of  the  Bible  is  grace  and 
dutv.  God  calls;  the  sinner  must  obey  the  call. 
God  makes  known  the  plan  of  salvation ;  the 
sinner  must  accept  it.  Then  God  justifies,  adopts, 
renews,  sanctifies,  and  glorifies.  The  scheme  of 
salvation  originates  with  God,  and  is  carried  out 
in  man's  agency.  The  system  is  gracious;  and 
personal  accountability  is  secured.  Election,  in 
the  first  instance,  was  sovereign,  gracious,  and  free; 
choosing  all  men  to  a  day  of  mercy.  Personal 
election  turns  on  the  choice  of  the  sinner.  Elect, 
through  sanctification  of  the  Spirit,  and  belief 
of  the  truth.  And  thus  free  moral  agency  is 
sustained.  God  receives  all  the  glory  of  faith; 
and  man  all  the  damnation  of  unbelief 

I  have  endeavored,  in  as  brief  a  manner  as 
possible,  to  present  the  subject  before  the  mind. 
The  reader  may  wish  for  explanations;  but  the 
subject  is  too  copious  to  admit  an  explanation 
of  every  point,  in  one  short  essay. 
9 


98  P  R  E  D  E  S  T  I  N  A  T  10  N 

PREDESTINATION   AND   FORE- 
KNOWLEDGE, 

OR  KNOWLEDGE   AND   DECREE. 

Some  divines  consider  foreknowledge  founded 
on  predestination ;  others  believe  predestination  is 
founded  on  foreknowledge  :  there  are  others  who 
blend  the  two  together,  and  consider  them  synony- 
mous. We  ask  leave  to  offer  a  few  thoughts  on 
the  perplexing  subject. 

And  first,  the  Bible  settles  the  question  whether 
knowledge  is  founded  on  decree  or  decree  on 
knowledge.  Rom.  viii.  29 ;  "  For  whom  he  did  fore- 
know he  also  did  predestinate."  So  we  see,  ac- 
cording to  Paul,  he  did  not  decree  and  then  know, 
but  he  knew  and  then  decreed.  As  to  whether 
knowledge  and  decree  be  the  same  thing,  our 
knowledge  of  language  must  determine;  know- 
ledge is  a  perfection  of  the  Divine  Being,  decree  is 
an  act  Now,  if  knowledge  be  essential  to  the 
being  of  God,  and  he  could  not  know  unless  he 
decreed,  then  he  purposed  before  he  had  a  being. 
But  this  is  absurd ;  therefore  we  conclude  that 
knowledge  belongs  to  his  being,  and  decree  to  his 
operations ;  he  must  have  a  being  before  he  can 
act,  he  must  know  before  he  decrees.  His  know- 
ledge is  infinite ;  but  if  it  depends  on  decree,  then 
decree  makes  it  infinite — then  all  the  perfection  of 


AND       FOREKNOWLEDGE.  99 

knowledge  possessed  by  God  is  created,  and  is  n(»t 
a  part  of  his  being.  But  some  consider  that  it 
establishes  the  doctrine  of  fate  for  God  to  know 
every  thins.  To  this  sentiment  we  would  respond, 
would  it  not  be  idolatry  to  worship  a  being  below 
inanity,  and  if  the  knowledge  of  God  were  not  in- 
finite would  it  not  detract  from  his  excellence  and 
render  him  less  the  object  of  our  esteem  1  We 
conclude,  that  if  he  did  not  know  every  thing,  we 
could  not  confide  in  him  with  safety  ;  we  might  be 
in  trouble  and  need  his  aid,  which  could  not  be 
afforded,  unless  he  knew  it.  It  is  certainly  no  ob- 
jection in  the  mind  of  a  good  man  that  God  is  in- 
finite in  knowledge,  or  that  he  knows  every  thing: 
and  fate  cannot  be  attached  to  him  on  account  of 
his  infinite  knowledge.  It  is  desirable  that  he 
should  know,  and  a  pleasino;  thought  it  is,  that  he 
does  know  every  thing.  It  is  essential  to  his  being 
to  know  every  thing;  but  it  is  not  essential  to  his 
being,  nor  is  it  desirable,  that  he  be  considered  the 
author  of  every  thing  that  comes  to  pass;  for  sin 
comes  to  pass,  and  it  is  not  desirable  that  the  ob- 
ject of  our  worship  be  the  author  of  sin.  He  must 
know  all  he  does,  but  he  must  not  necessarily  do 
all  he  knows.  He  knows  what  we  will  do  as 
well  as  what  he  will  do  himself. 

Our  fate  or  end  is  no  proof  that  he  is  the  author 
of  the  evils  which  involved  us  in  such  an  end :  his 
knowing  that  a  sinner  will  be  turned  into  hell  does 
not  detract  from  his  moral  excellence.     But  if  it 


100  P  R  R   D  E  S  T  I  .\  A   I"  I  O  N 

wore  known  tlinr  lie  orHuiiiPfl  him  to  liell,  ^^'irllont 
the  roiisiderfirioii  of  his  choice,  and  execiuctl  his 
decree  \)\  his  own  njicncy  that  involved  an  inrelli- 
jjjenr  heinji  in  the  fires  ot  hell,  man  mijiht  ohj*  ci  to 
the  divine  chaiacter  and  refuse  to  worship  him; 
and  indeed  it  would  seem  impossible  to  love  a  he- 
in^  iHider  the  cotiviction  that  He  was  ihe  amhor 
of  all  the  evils  that  involved  him  in  miserv.  lint 
not  so  as  relates  to  the  knowledjje  of  God;  tor 
from  the  very  fact  that  lie  knows  our  down-lying 
and  np-rising.  and  is  acquainted  wiili  all  our  wa^s, 
|je  ought  to  he  loved  the  more  and  trusted  in  with 
the  greatest  confidence.  AVe  cannot  forbid  Hini 
who  is  infinite  in  knowledjie,  from  knowins:  our 
end  as  well  as  our  [)eo:innin'i,  and  all  our  w  avs  ; 
he  is  thereby  considered  the  more  worthy  of  the 
good  man's  love. 

But  let  us  conclude  this  subject  by  presenting 
tiie  character  of  God,  as  made  known  in  the 
Bible.  His  knowledge  is  infinite,  iiis  purposes  are 
all  formed  on  holiness,  according  to  his  infinite 
knovvledjie;  and  his  knowledge  being  infinite,  com- 
prehends himself  and  all  possibilities — he  therefore 
knows  himself  and  every  other  being.  He  knows 
what  he  w^ill  do  himself,  and  what  everv  other  be- 
ing  will  do;  and  on  his  knowledge  of  what  ought 
to  be  done,  knowing  what  is  done,  lie  fixes  the  des- 
tinies of  all  according  to  his  infinite  iiuowledge  of 
what  is  right.  According  to  the  character  of  all 
is  created  intelligeuces,  shall  "  not  the  Jud^e  o( 


THE      II  C)  L  V     S  I'  I  R  IT  .  J  01 

all  the  earth  do  right  ?*'  His  knowledge  helongs 
to  his  l)eing,  his  purposes  heloiig  to  his  opcratioiis  ; 
foreknowledge  belongs  to  the  being  of  God,  pre- 
destination to  his  operations.  Knowledge  is  a 
perfection  of  his  nature,  decree  is  an  act.  We  are 
authorised  to  believe,  and  it  is  a  pleasing  tliouiiht. 
that  God  knows  every  thing;  but  we  are  nor  au- 
thorised from  the  Bible  to  believe  that  he  docs 
every  thing  he  knows.  Every  thing  God  piirj)o- 
ses  and  does,  has  holiness  stamped  upon  it;  but  many 
thinjis  have  not  this  stamp,  therefore  they  do  not 
belong  to  his  operations.  But  He  tells  us  who  is 
the  author  of  all  evil ;  that  the  Devil  is  the  father  of 
lies,  the  father  of  inconsistencies  and  that  man  has 
destroved  himself;  for  all  have  sinned  ;intl  come 
short  of  the  glory  of  God,  Sin  is  known  of  God, 
and  is  what  he  hates;  would  he  therefore  be  the 
author  of  what  he  hates  ?  Surely  he  knows  what  is 
wrong,  but  surely  he  would  not  purpose  to  tarnish 
his  own  glory. 


ON  THE   PERSON.ALITY  AND  OFFICE 
OF  THE   HOLY  SPHUT. 

Bv  the  term  Holy  Ghost,  is  meant  a  person, 
not  an  influence,  a  spiritual  person,  not  a  phvsical. 
His  essence  and  personality  belong  to  the  being  of 


102  ON    THE     PERSONALITY     AND 

God,  and  his  procession  and  office  to  the  operations 
of  the  Godhead.  According  to  the  Bible,  God  is 
one  and  tliree :  one  in  essence  or  perfection,  three 
in  person.  By  the  unity  of  God,  some  understand 
only  one  person  and  one  God,  and  exclude  person- 
ality as  belonging  to  the  Holy  Ghost — that  by  the 
Holy  S[)irit,  we  are  to  understand  the  influence 
the  one  holy  person,  or  God,  exerts  on  the  universe, 
and  not  a  distinct  person  in  the  Godhead,  but  a 
personal  influence  from  the  one  God  who  is  but 
one  person. 

We  believe  in  a  spiritual  influence,  put  forth 
from  one  God,  who  is  three  as  well  as  one ;  and 
that  the  Holy  Ghost,  so  often  mentioned  in  the 
Bible,  is  a  person,  belonging  to  the  being  of  God, 
and  who  is  a  Holy  Spirit,  and  by  an  agreement  or 
covenant  of  the  united  three,  is  the  person  or  agent 
who,  by  direct  or  indirect  influence,  brings  every 
thing  to  pass. 

This  distinct  personality  in  the  Godhead  is  evi- 
dent from  the  Bible. 

1  From  the  fact  that  God  is  often  spoken  of  in 
the  Bible,  by  means  of  the  plural  number:  "Let 
us  make  man,"  «&c.  &c.  Gen.  i.  26.  "  The  man 
is  become  as  one  of  us;"  Gen.  iii.  22.  The 
New  Testament  reveals  how  many  persons  there 
are  in  the  Godhead.  There  are  three,  and  their 
distinct  names  are  given:  Father,  Son,  and  Holy 
Ghost ;  and  these  three  are  one. 

2.   Personal  powers  of  will   and  understanding 


OFFICE     OF    THE     HOLY    SPIRIT.         103 

are  ascril)cd  to  him:  1  Cor.  ii.  10,  11 ;  also  xii. 
11.     Epli.  iv.   3. 

3.  He  is  an  ol)ject  of  worship:  Matt,  xxviii.  19: 
also  2  Cor.  xiii.  14.  The  personal  pronoun  is 
used  in  proof  of  his  personality,  John  xiv.  26;  xv. 
26;  xvi.  13 ;  also  Eph.  i.  13.  Personal  offices 
are  ascribed  to  him,  Rom.  viii.  26.  A  number  of 
personal  acts  are  ascribed  to  him:  speaking,  teach- 
ing, witnessing,  Sac.  See  Mark  xiii.  11  ;  Acts 
XX.  23  ;  Rom.  viii.  15,  16  ;  1  Cor.  vi.  19  ;  Acts 
XV.  28 :  also  xvi.  6,  7.  The  Holy  Ghost  is  a  per- 
son, equal  in  power  and  glory  to  the  Father  and 
Son.  Names  applicable  to  the  most  high  God  are 
ascribed  to  him  :  Acts  xxviii.  25.     Heb.  iii.  7,  9. 

Attributes  proper  to  be  ascribed  to  God  are  as- 
cribed to  the  Holy  Ghost:  L  Cor.  ii.  10,  11;  Isa. 
xl.  13,  14.  He  is  emphatically  called  God;  see 
Acts  v.  3,  4.  "  Thou  hast  not  lied  unto  men,  but 
unto  God."  Almost  innumerable  passages  of  scrip- 
ture prove  his  personality,  and  that  he  is  a  divine 
person,  possessing  power  to  will  and  work,  and 
worship  due  him.  He  is  equal  in  power  and  glory 
to  the  Father  and  Son,  and  essentially  belongs  to 
the  beinii  of  God. 

The  united  three,  in  counsel  or  covenant,  in 
view  of  creating  a  moral  universe,  provided  to 
meet  all  the  incidents  of  the  universe.  The  Father 
is  considered  as  the  conservative  of  the  Godhead, 
the  Son  as  the  medium  of  connnunication,  and 
the  Holy  Spirit  as  the  agent  by  whose  operation 


104  ON     THE       P  K  R  S  O  N  A  I,  I  T  Y      A  ^  [> 

every  thin^  desiiiiieil  by  God  should  be  brought  to 
pass,  ihrouoh  the  Sou,  by  the  direction  of  the 
Father.  His  operations,  by  some,  are  explained 
as  extraordinary  and  ordinary  :  the  former  by  ma- 
king men  prophets,  the  latter  by  his  makin^^;  men 
saints.  By  others,  as  direct  and  indirect :  the  di- 
rect without  nieans,  the  indirect  by  means.  And 
some  exckide  direct  influence  on  the  heart  aUo- 
gether;  and  by  the  indirect,  they  evidently  deny 
divine  influence,  and  attribute  all  the  means,  with- 
out the  Spirit.  The  means  have  the  power  to 
pardon  and  chanoe  the  heart  by  appointment :  not 
that  there  is  any  divine  agency,  giving  the  means 
efficiency,  but  the  means  themselves,  being  appoint- 
ed by  God,  have  the  power  to  open  or  change  the 
heart.  Some  consider  the  written  truths  of  the 
Bible  as  the  means,  and  the  ministers  of  the  gospel, 
as  the  agents  to  apply  the  truth,  and  by  means  of 
the  truth  they  have  power  to  change  the  heart ; 
and  the  Holy  Spirit  has  nothing  to  do  in  our  sal- 
vation. Indeed  according  to  that  theory,  there  is 
no  Holy  Ghost;  but  God,  who  is  but  one  person  as 
well  as  one  God,  does  all  that  is  done  in  the  world 
in  its  conversion  by  the  agency  of  men,  presenting 
the  truths  of  the  Bible  before  the  minds  of  the 
people,  and  by  man's  agency,  not  the  Holy  Spirit, 
sinners  are  converted  to  God 

But  it  is  evident  from  the  Bible,  as  we  have 
shown,  that  there  is  a  Holy  Ghosi ;  and  that  his 
agency  is   as   necessary  in    restoring  order  to   the 


OFFICE      OF      THE      HOLV     SPIRIT.       105 

moral  world,  which  is  a  moral  chaos,  as  his  agency 
was  necessary  to  the  proper  organization  of  the 
physical  world,  when  in  its  chaotic  state.  And 
the  Holy  Spirit  can  operate  directly,  on  spirit,  as 
well  as  indirectly.  He  that  made  man,  and  gave 
him  a  living  soul,  can  he  not  have  access  to  that 
soul,  without  recourse  to  means  whicli  can  only 
address  the  senses  of  the  body  I  But  if  he  choose 
means,  and  means  addressing  the  soul  through  the 
body,  is  not  the  agency  of  the  Holy  Spirit  as  essen- 
tial in  the  conversion  of  a  sinner,  as  though  lie 
operated  directly  1  Tlie  word  of  God  is  the  great 
means,  but  the  Spirit  is  the  agent  which  makes 
the  truth  or  the  word  of  God  efficacious ;  and 
niinisters  are  but  instruments  in  the  great  work. 
Wljat  would  a  sword  do,  if  no  skilful  and  power- 
ful hand  wielded  it?  And  who  is  Paul?  who  is 
Apollos  ?  but  ministers.  Paul  planted,  Apollos 
watered  ;  but  God  gave  the  increase.  So  neither 
is  he  that  planteth,  or  he  that  watereth,  any  thing, 
but  God  that  giveth  the  increase.  If  then  the 
agency  of  the  Spirit  be  as  necessary,  where  means 
are  employed  as  where  they  are  not,  what  has  the 
objector  to  immediate  intkience  of  the  Holy  Ghost 
gained  I  The  agency  of  the  Spirit  is  essentially 
necessary.  Then  if  any  deny  direct  inlluence  on 
tlie  heart  of  a  sinner,  the  indirect  operation  is 
necessary,  and  no  sinner  will  ever  be  saved  with- 
out the  agency  of  the  Holy  Spirit,  however  appro- 
priate the  means  may  be. 


3  06  ON     THE      PERSONALITY     AND 

1  he  Holy  Spirit  is  the  agent  which  executes  the 
divine  purposes  ;  and  he  is  called  holy,  not  because 
he  is  essentially  more  so  than  the  Father  and  the 
Son,  l>ut  because  his  work  is  to  make  men  holy. 
He  executes  the  decrees  of  God;  and  the  decrees 
when  brought  to  pass,  have  the  impress  of  holiness 
on  them.  We  may  safely  conclude  that  the  Holy 
Spirit  never  brings  to  pass  any  thing  unholy;  and 
as  he  executes  the  decrees  of  God,  sin  is  not  to  be 
found  in  the  decrees.  The  Holy  Spirit  produced 
the  humanity  of  Christ,  anointed  him,  and  in  the 
emblem  of  a  dove,  testified  that  he  was  the  Son 
of  God.  He  raised  him  from  the  dead.  He  de- 
scended on  the  apostles,  and  inspired  them  to 
preach  in  every  man's  tongue.  He  convinces  the 
world ;  his  operations  are  as  extensive  as  the 
atonement;  and  the  atonement  as  extensive  as  the 
Father's  electing  love  which  chose  all  men  in  Jesus 
Christ,  that  they  might  be  holy  or  placed  under  a 
holy  influence,  exerted  by  the  Holy  Spirit.  And 
when  the  sinner  yields  to  that  influence,  he  is  led 
to  Christ;  and  when  he  receives  Christ,  he  is  jus- 
tified, adopted,  renewed  by  the  Holy  Ghost  in  the 
spirit  of  his  mind,  sealed  to  the  day  of  redenijjtion, 
comforted  and  sanctified.  Thus  the  Holy  Spirit 
has  a  great  work  to  do  in  the  world;  and  without 
his  soul-warming  and  holy  influence,  our  world 
would  be  as  cold  religiously,  as  Greenland's  icy 
mountain  is  naturally. 

The  doctrine  of  the  Holy  Spirit's  personality  and 


BIBLE     DOCTRINES,  107 

holy  agency  is  a  pleasing  sentiment;  and  he  is 
promised  to  be  with  his  servants  to  the  end  of  the 
world.  And  by  his  influence  the  wilderness  and 
solitary  places  shall  blossom  as  the  rose.  He  not 
only  calls  sinners  to  repentance,  btit  he  also  calls 
men  to  preach,  and  gives  energy  to  their  preach- 
ing. His  Iruits  are  pleasant  fruits:  love,  joy,  peace, 
long-suffering,  gentleness,  goodness,  faith,  meek- 
ness, temperance  ;  against  such  things  there  is  no 
law. 

Who  amono;st  men  would  be  a  Christian?  And 
what  would  a  Christian  be  without  those  graces  of 
the  Holy  Spirit?  Let  us,  my  brethren,  yield  to  his 
influence,  and  never  grieve  the  heavenly  dove. 
Let  the  sinner  turn  at  his  reproof;  and  he  will  lead 
him  to  Christ.  Remember,  sinner,  it  is  a  fearful 
thing  to  sin  against  the  Holy  Ghost. 


A  SYNOPSIS  OF  BIBLE  DOCTRINES 
IN  THEIR  ORDER. 

1  All  religion  supposes  the  worship  of  a  God. 
The  God  of  the  Bible  describes  hiuiself  a  Spirit; 
infinite,  eternal,  and  unchangeable  in  his  being, 
wisdom,  power,  holiness.  Justice,  goodness,  and 
truth.  Three  classes  of  perfections  are  ascribed 
to  him.  1st.  Moral,  which  conveys  to  us  the  idea 
of  law  or  rule.     2nd.  Perfection,  which  conveys  to 


108  R  I  B  r,  E     D  O  C  T  11  I  N  E  S. 

US  the  idea  of  agency  ;  wisdom  to  plan  and  power 
to  execute,  constitutes  an  agent;  an  agent  must 
have  a  rule  or  a  law  by  which  to  act;  holiness  is 
the  rule  of  his  agency :  his  willing  or  decreeing  a 
thing  does  not  make  it  a  right,  hut  he  wills  or  de- 
crees because  it  is  right.  The  3rd  and  last  class 
of  perfections  ascribed  to  God,  expresses  the  de- 
gree (if  we  may  apply  the  term  degree  to  Deity) 
in  which  he  possesses  the  rule  and  power  of  ac- 
tion. He  is  infinite,  eternal,  and  unchangeable  in 
his  rule  and  power  of  action. 

2.  The  immutable  perfections  of  his  nature, 
which  may  be  considered  the  law  of  his  mind,  and 
source  of  motive  to  his  will,  viz :  holiness,  justice, 
goodness,  and  truth,  constitute  the  great  principles 
of  law  to  all  intelligent  beings.  The  law  is  im- 
mutable and  universal.  These  grand  principles 
cannot  be  brought  down  or  modified  to  suit  the 
weakness  or  wickedness  of  fallen  creatures.  The 
oflender  may  be  brought  up  to  the  standard  at  the 
pleasure  of  God,  but  if  brought  up  at  his  pleasure, 
his  plan  must  and  will  sustain  every  principle  of  the 
government  and  develop  the  law  by  wiiich  he,  as  a 
sovereign,  purposes  and  acts.  Shall  not  the  Judge 
of  all  the  earth  do  right?  The  Lord  our  God  is 
holy,  is  essentially  so,  and  declaratively  so ;  he  is 
holy  in  all  his  works  and  righteous  in  all  his  ways. 

3.  Man  was  made  upright,  created  in  the  image 
of  God,  natural  and  moral.  By  the  natural,  we 
understand  he  was  au   agent;  by  the   moral,  the 


B  I  B  L  E     D  O  C  T  R  I  N  E  S  .  2  09 

nature  of  those  iininutable  principles  was  printed 
in  his  mind.  It  was  his  duty  to  love  God,  and  he 
was  disposed  to  do  it,  but  he  was  not  confirmed 
in  that  holy  and  happy  state:  his  not  being  created 
confirmed,  does  not  prove  that  he  cannot  be  con- 
firmed in  happiness  or  misery  ;  but,  according  to  the 
immutable  principles  of  law,  his  agency  must  be 
regarded,  which  would  not  have  been  had  he  been 
created  confirmed.  His  agency  must  be  tested, 
and,  in  a  duration  of  time,  according  to  the  pnrt  he 
acts  while  on  trial,  heaven  or  hell  may  be  his  eter- 
nal destiny,  and  the  immutable  principles  of  law 
fully  carried  out.  Man's,  agency  was  tested  by  a 
positive  institution,  securing  all  the  principles  of  a 
moral  government,  Man,  the  first  man,  the  natu- 
ral and  legal  head  of  all  his  race,  eat  the  forbidden 
fruit,  and  by  one  man,  this  first  man,  sin  entered 
into  the  world,  and  death  by  sin,  and  so  death  has 
passed  upon  all  men,  for  that  all  have  sinned. 

4.  The  Gospel  is  a  positive  institution,  which 
does  not  change  one  principle  of  the  moral  law, 
modify  or  bring  it  down  to  the  weakness  and 
wickedness  of  man,  but  provides  to  briii^  fallen 
man  up  to  its  righteousness  and  holy  nature, 
and  may  be  considered  the  administration  of  the 
law  in  a  way  of  mercy,  through  a  Mediator.  The 
gospel  is  good  news,  a  bundle  of  good  news,  con- 
taining the  following  important  articles  :  First  in 
order,  election,  unconditional,  an  election  of  the 
race  or  whole  family  of  Adam.     We  said  election 


'0t 

110  BIBLE     DOCTRINES. 

of  the  race  to  a  state  of  probation,  untlionglit  of 
and  unsolicited  by  liini,  and  without  any  condition 
required,  whetiier  he  would  accept  or  reject.  He 
was  graciously,  and  sovereignly,  and  freely  chosen 
to  this  state  without  any  condition  on  his  part. 
The  only  condition,  if  it  may  be  so  called,  was 
the  death  of  Christ,  if  he  died  for  the  sins  of  the 
first  Adam,  he  and  iiib  race  shall  have  a  personal 
being  under  an  economy  of  mercy.  What  the 
Bible  calls  personal  election  turns  on  sanctification 
of  the  Spirit  and  belief  of  the  truth,  and  that  is 
an  election  to  a  state  of  glory.  But  as  I  must 
close  this  article,  I  will  do  it  without  comuient  on 
the  other  points  of  the  System.  We  have  seen 
election  of  the  race  is  first  in  order :  second,  the 
atonement:  third,  the  operation  of  the  Holy  Spirit: 
fourth,  conviction  for  sin  :  fifth,  repentance:  sixth, 
faith  in  Christ:  seventh,  justification:  eighth, 
adoption :  ninth,  regeneration :  tenth,  sanctifica- 
tion: eleventh,  glorification. 

Oh,  the  depths  of  the  riches,  both  of  the  wisdom 
and  knowledge  of  God,  how  unsearchable  his 
judgments  and  his  ways  past  finding  out.  Had  he 
not  chosen  and  revealed  the  plan  of  salvation,  the 
world  never  would  have  known  it.  Let  us  esteem 
that  revelation,  which  not  only  tells  of  the  past  and 
the  present,  but  of  things  to  come. 


SANCTIFICATION  lU 


ON  SANCTIFICATION. 

Sanctification  is  to  be  understood  according  to 
the  Bible,  in  a  two-fold  sense  :  first,  legally.  When 
any  thing  or  person  is  set  apart  by  divine  appoint- 
ment to  a  holy  use,  as  pots,  tables,  &c.,  the  ihi/igs 
themselves  could  have  no  holiness  of  nature,  but  by 
divine  appointment  were  set  apart  to  a  sacred  use. 
The  children  of  believins;  parents  have  a  federal 
or  legal,  but  not  an  inherent  holiness;  when  one 
or  both  of  the  parents  believe  in  Christ,  the  chil- 
dren are  called  holy.  See  1  Cor.  vii.  14;  "For 
the  unbelieving  husband  is  sanctified  by  the  wife, 
and  the  unbelieving  wife  is  sanctified  by  the  hus- 
band :  else  were  your  children  unclean ;  bat  now 
are  they  holy."  Not  only  the  children,  but  the 
unbelievino;  husband  and  wife  are  sanctified  bv 
each  other's  faith,  to  some  sacred  purpose  and 
privilege.  We  are  not  to  understand  that  the  faith 
of  the  wife  regenerated  the  husband,  nor  the  faith 
of  the  husband  regenerated  the  wife,  or  the  faith 
of  one  or  both  the  parents  regenerated  the  children, 
cr  gave  them  an  inherent  holiness;  but  brought 
them  into  a  covenant  relation  with  God :  securing 
to  the  children  advantages  they  could  not  enjoy 
out  of  the  visible  Church.  The  children  of 
unbelieving  parents,  are  not  holy  or  sanctified  in 
the  same  sense  believer's  children  are;  they  ar^^  as 


112  S  A  N  C  T  I  F  J  C  A  T  I  O  N  . 

\u)]y  in  their  nature  as  the  children  of  believing 
parents,  but  they  are  not  legally  so.  Believing 
parents  have  rights  and  privileges  promised  by  the 
Great  Head  of  the  Cliurch,  both  for  themselves 
and  children,  while  the  unbelievers  have  not.  Tlie 
promise  to  Abraham  was,  "1  will  be  thy  God,  and 
the  God  of  thy  seed."  And  again:  Paul  declares, 
Gal.  iii.  9,  '*  They  which  be  of  faith  are  blessed 
with  faithful  Abraham."  We  have  only  to  ask, 
how  was  Abraham  blessed  1  and  the  answer  is  at 
hand :  "  I  will  be  thy  God,  and  the  God  of  thy 
seed." 

From  the  above  we  have  seen  that  persons  and 
things  that  have  no  native  holiness,  can  have 
holiness  by  appointment ;  and,  according  to  Scrip- 
ture language,  can  be  pronounced  sanctified. 

But  secondly.  We  are  to  understand  sanctifica- 
tion  as  relates  to  the  nature  and  quality  of  the 
heart  and  life;  an  inherent  holiness,  by  which  we 
understand  the  heart  is  set  apart  to  the  service  of 
God ;  the  love  of  sin  is  destroyed,  and  the  affec- 
tions of  the  soul  sanctified — consecrated  to  the 
service  of  God.  This  principle,  when  carried 
out,  practically,  brings  the  child  of  God  up  to  the 
fulness  of  the  stature  of  Christ,  to  be  a  perfect  man 
or  woman  in  Christ  Jesus.  It  is  our  main  object 
to  notice  sanctification  in  the  latter  sense.  Sancti- 
fication  in  this  sense,  commences  in  regeneration, 
and  develops  itself  in  all  the  departments  of  life, 
until  holiness,  like  leaven,  diffuses  itself  into  every 


S  A  N  C   r  )  F  I  C  A  T  I  O  N  .  113 

thought,  word,  and  action,  until  the  person  knows 
how  to  possess  his  vessel  unto  sanctification  and 
honor.  Regeneration  and  sanctification  are  con- 
sidered as  distinct  doctrines  by  some,  but  tlie  only 
difference  is,  regeneration  begets  the  principles  of 
lioliness  in  the  heart,  and  sanctification  brinfj;s  it  to 
full  starure.  Regeneration  implants  the  principle 
of  holiness  in  the  heart ;  sanctification,  which  is 
progressive,  is  the  blade,  the  ear,  the  full  c^rn  in 
the  ear.  Various  figures  have  been  used  to  explain 
both. 

One  illustrates  the  subject  thus:  the  Holy 
Spirit,  who  is  the  agent,  first  draws  the  great  out- 
lines of  the  Divine  Image  on  the  heart  in  regenera- 
tion, and  fills  up  the  out-lines  in  sanctification. 
According-  to  this  view,  the  perfect  image  is  not 
formed  until  the  great  out- lines  are  filled  up,  and 
the  person  cannot  be  properly  a  Christian  until  the 
image  is  completed  in  sanctification. 

But  there  is  a  different  view,  which  we  think  is 
more  scriptural  and  rational.  The  Holy  Spirit, 
in  regeneration,  draws  the  perfect  image  of  God 
upon  the  heart  in  miniature,  and  in  sanctification, 
briniis  it  up  to  manhood.  Thus  the  Bible  explains 
it:  the  blade,  the  ear,  and  full  corn  in  the  ear;  the 
germ  was  planted  in  the  heart  by  the  Holy  Spirit, 
and  the  grain  was  a  complete  grain ;  before  it  sent 
out  its  blade,  it  was  not  as  laroe  as  when  its  blades 
and  stalk,  and  full  corn  were  produced,  but  it  had 
\he  nature  of  corn  a.i  perfectly  in  the  grain  as  ia 
10 


114  S  A  N  C  T  I  F  I  C  A  T  I  O  N  . 

fhe  full  ear.  Another  figure  is  used  by  inspiration, 
the  child,  the  young  man,  and  the  old  man.  Now, 
in  a  child  is  there  not  every  constituent  part  of  an 
old  man  ?  has  the  old  man  any  more  members  or 
senses  than  the  child  1  No  ;  but  those  senses  are 
matured,  so  that  he  can  better  discern  good  and 
evil ;  the  perfect  man  has  learned  how  to  use  his 
members  and  senses  for  practical  purposes,  but  the 
child  is  as  perfectly  a  human  being  as  the  old  man, 
but  is  not  as  perfect  a  man.  The  child  has  all 
the  parts  of  human  nature,  and  to  advanced  life 
there  are  no  more  members  or  senses  created,  but 
those  members  and  senses  are  enlarged  and 
strengthened;  so  with  the  spiritual  child  of  God. 
The  Holy  Spirit,  in  regeneration,  begets  all  the 
parts  of  the  new  man,  and  sanctification  brings 
them  up  to  full  stature.  When  the  child  dies,  it 
dies  a  human  being,  with  all  the  members  and 
senses  of  the  matured  man;  when  the  child  of 
God  dies,  if  it  be  the  hour  of  its  birth,  it  carries 
with  it  all  the  spiritual  members  and  senses  of  the 
old  man  in  Christ:  its  knowledge  and  experience 
are  not  so  extensive,  but  its  holiness  and  love  are 
as  much  the  image  of  God  as  the  old  Christian. 
It  is  the  duty  of  every  Christian  to  grow  in  grace 
and  in  the  knowledge  of  our  Lord  and  Saviour. 
Jesus  Christ.  Every  natural  child  is  furnished 
with  natural  food,  that  it  may  grow  therehy ;  so 
every  child  of  God  is  furnished  with  spiritual  food, 
and   the  better  the  food  is  suited  to  the   age  and 


SANCTIFICATION.  115 

circumstances  of  the  child,  the  better  it  thrives. 
There  are  two  grades  of  vitahty,  the  one  is  natural, 
the  other  is  spiritual ;  the  one  is  temporal,  the 
other  is  eternal:  the  child  of  God  may  die  a 
natural  death,  bat  not  a  spiritual  death;  he  may 
die  a  temporal,  but  not  an  eternal  death. 

We  are  all,  by  nature,  the  children  of  the  wicked 
one  ;  but  man's  Creator,  in  his  great  compassion, 
has  arranged  a  beautiful  plan  by  which  we  may 
become  his  children.  He  first  chose  us  to  obtain 
salvation  through  our  Lord  Jesus  Christ,  who  died 
for  all  mankind ;  the  Holy  Spirit  convinces  all 
men,  and,  by  yielding  to  the  Holy  Spirit,  in  the 
exercise  of  repentance  and  faith,  we  are  justified 
and  are  declared  righteous,  in  view  of  the  law  in 
heaven's  court,  and  are  sanctified  and  set  apart  lo 
a  state  of  glory  by  divine  appointment;  and  by  the 
renewing  influence  of  the  Spirit  our  hearts  are 
renewed,  and  we  are  sanctified  inherently.  We 
should  therefore  be  careful  to  develop  what  we 
feel,  feel  what  we.  believe,  and  believe  the  truth, 
and  the  truth  will  make  us  free;  for  we  are  to  be 
sanctified  through  the  truth.  As  God  has  been  at 
infinite  pains  to  make  us  holy,  that  we  might  be 
happy,  may  it  be  our  concern  to  glorify  God  in 
our  bodies  and  spirits,  which  are  his.  The  more 
holy  we  live,  the  better  we  reflect  the  divine 
image  on  the  world,  and  the  happier  we  are  our- 
selves. 


J  16  •  R  I   G  1  »\  A  L      S  I  iN 


ON   ORIGINAL  SIN. 

Nothing  is  more  evident  tlian  that  sin  is  in  the 
world.  But  how  it  entered  has  perplexed  theolo- 
gians, in  every  age  and  every  pan  of  the  world. 
But  too  many  have  displayed  more  concern  about 
its  introduction,  than  its  destruction.  They  have 
been  curious  as  to  the  manner  of  its  enterins:  into 
the  world,  but  not  much  concerned  about  having 
it  taken  away.  All  agree  that  it  exists;  and  wis- 
dom dictates  that  we  should  be  united  in  one  effort 
to  have  it  removed. 

But  although  we  should  unite  in  the  removal 
of  sin;  yet  it  may  not  be  improper  to  offer  a  iew 
thoughts  on  its  introduction,  with  due  respect  to 
the  opinions  of  others,  who  have  so  widely  differed 
on  this  perplexing  question  in  theology. 

"  By  one  man  sin  entered  into  the  world,  and 
death  by  sin;  and  so  death  has  passed  upon  all 
men,  for  that  all  have  sinned."     Romans  v.  12. 

And  first,  Adam,  by  creation,  was  a  natural 
head  to  all  his  posterity ;  we  having  descended 
from  him,  have  inherited  his  nature,  both  mental 
and  physical.  Secondly,  Adam  was  a  legal  head, 
by  covenant  or  appointment ;  and  as  such,  his  sin, 
first  sin,  which  was  a  breach  of  covenant,  was 
imputed  to  his  posterity  ;  and  all  the  evils  under 
which   this  world  groans,   both  natural  and  moral. 


>  O  R  IG  I  N  AL    S 1 N .  117 

may  be  traced  to  this  cause ;  a  curse  rests  upon 
all  the  family  of  Adam,  and  upon  all  things  made 
for  his  benefit  and  placed  under  his  control.  Now 
the  natural  evils  that  prevail  in  the  world,  are  the 
fruits  of  sin,  either  personal  or  representative. 
Some  only  admit  of  personal  sin  being  the  legal 
cause  of  suffering :  while  others  maintain  the 
imputaiion  of  representative  sin  as  the  cause  of 
fc;uffering,  we  believe  that  death  or  privation  is  a 
legal  punishment  for  sin,  whether  personal  or 
representative.  Personal  sin  involves  personal  guilt, 
and  personal  damnation  ;  and  by  personal  sin,  we 
may  justly  suffer  in  the  present  world,  as  wel!  as 
in  the  world  to  come. 

By  personal  sin,  we  may  prolong  our  lives  or 
shorten  them ;  but  by  personal  action,  we  cannot 
avoid  death.  Natural  death  is  the  reward  of  sin, 
but  not  of  personal,  but  of  representative  sin — the 
sin  of  Adam :  for  in  Adam  all  die.  Now  the  sin 
of  Adam,  that  brought  death  upon  us  all,  considers 
death  brought  upon  us,  by  his  sin,  as  a  legal 
punishment.  See  Rom.  vi.  23  :  "  For  the  wages 
of  sin  is  death."  Again,  see  Heb.  ix.  27:  "And 
as  it  is  appointed  unto  man  once  to  die,  but  after 
this  the  judgment."  That  appointment  may  be 
found  in  Gen.  ii.  17 :  "  But  of  the  tree  of  the 
knowledge  of  good  and  evil,  thou  shalt  not  eat  ot 
it :  for  in  the  day  thou  eatest  thereof,  thou  shalt 
surely  die."  Adam  ate  the  forbidden  fruit  and 
died  ;  and  we  die  in  him,  or   on  account  of  that 


118  ORIGINAL     SIN.  9- 

sin,  which  was  a  breach  of  covenant.  Adam 
sinned  as  a  legal  head  ;  and  by  that  sin,  the  wiiole 
race  was  to  be  blotted  out,  and  Adam  and  Eve 
only  to  exist  as  subjects  of  personal  suffering. 
Adam  could  no  longer  exist  as  a  natural  head, 
because,  as  a  legal  head,  he  had  involved  death,  by 
a  breach  of  covenant.  But  by  the  second  Adam, 
Jesus  Christ,  who  is  not  a  natural  head  to  the 
race  of  man,  but  a  legal  head,  standing  the  trial  of 
the  first  Adam,  and  atoning  for  his  sin,  securing  by 
his  representation,  our  personal  being,  by  continuing 
the  first  Adam  on  earth,  not  as  a  legal,  but  a 
natural  head.  And  we  are  introduced  into  the 
world  personally,  inheriting  all  his  properties  ot 
nature,  natural  and  moral ;  as  our  natural  head, 
depravity  and  mortality  being  brought  on  himself 
and  us,  by  a  breach  oi  covenant,  as  our  legal  head. 

Thirdly.  But  although  all  die  in  Adam,  by  the 
imputation  of  his  first  sin  ;  yet  his  sin  has  not  des- 
troyed personal  accountability.  Personal  account- 
ability is  moral ;  and  no  positive  institution  will 
ever  be  enjoined  by  God,  that  would  infract  moral 
principle.  "The  soul  that  sinneth  it  shall  die.'' 
The  son  shall  not  die  for  the  iniquity  of  the  father  : 
that  is,  shall  not  be  charged  with  personal  guilt, 
for  the  sin  of  another. 

Adam's  sin  was  imputed  to  his  posterity  ;  but 
it  was  a  representative  sin ;  and  a  representative 
sin  is  always  connnitted  against  a  positive  institu- 
tion ;  and  no  positive  institution  will  be  given,  that 


^^  OEi  I  G  I  N  A  L     S  J  N  .  119 

will  destroy  moral  principle.  Personal  account- 
ability is  moraJ.  Adam's  sin  could  involve  his 
race  in  a  thousand  evils ;  and  by  it  our  world  is 
inundated  with  evil,  moral  and  natural ;  yet  Adam's 
sin  could  not  involve  personal  guilt  and  personal 
damnation.  Everv  man  shall  die  for  his  own 
iniquity.  Now,  as  Adam's  sin,  as  our  legal  head, 
has  brought  upon  his  race  a  train  of  evils,  natural, 
moral,  and  spiritual,  but  yet  has  not  destroyed 
personal  accountability,  we  may  infer — had  he  not 
broken  covenant  with  God  but  kept  his  first 
estate — that  he  would  have  continued,  both  as  a 
natural  and  legal  head  to  his  posterity  ;  and  we 
would  have  inherited  his  advantages,  both  natural 
and  legal ;  we  would  have  entered  the  world  with 
healthy  bodies,  and  upright  souls,  and  under  legal 
advantages  far  superior  to  his,  while  he  was  on 
trial,  not  liable  to  temptations  as  he  was.  Yet 
these  advantages  would  not  have  destroyed  per- 
sonal accountability.  We  would  have  been  required 
to  acquiesce  in  that  arrangement  or  covenant, 
by  which  he  was  constituted  our  legal  head  and 
representative. 

But  since  Adam,  as  our  legal  head,  broke 
covenant  with  God ;  and  we  are  depraved  and 
mortal,  and  our  personal  existence  is  by  virtue  of 
the  representation  of  Jesus  Christ,  the  second 
Adam,  who  is  our  head  in  law  ;  our  acquiescence 
personally  is  called  for,  in  that  covenant.  Per- 
sonal responsibility  is  not  destroyed,  by  the  repre- 


120  ORIGINAL     6  I  A'  . 

sentation  of  Christ.  Every  sinner  must  believe,  or 
accept  that  remedy  for  himself  -Representative 
advantages  do  not  set  aside  personal  accountability; 
and  Motvvithstandin"  we  have  inherited  Adam's 
corrupt  nature,  and  are  surrounded  by  temptations 
to  sin ;  yet,  by  the  provisions  of  the  new  and  well 
ordered  covenant,  of  which  Christ  is  our  legal 
head,  we  are  under  no  necessity  to  choose  that 
which  is  sinful.  For  the  gospel,  by  the  Holy 
Spirit,  and  the  means  he  has  instituted,  counteracts 
our  depravity,  by  enlightening  our  minds  in  the 
knowledge  of  divine  things  ;  and  thus  life,  as  well 
as  death,  are  set  before  the  mind.  And  as  the 
mind  can  only  feel  guilt,  when  it  has  made  a 
wrong  choice;  and  as  the  wrong  is  only  discov- 
ered by  the  right;  if  the  mind  did  not  apprehend 
truth,  it  could  not  know  falsehood.  When,  there- 
fore, the  mind  feels  guilty,  it  is  because  it  has  made 
a  wrong  choice,  in  view  of  right.  For  we  can 
only  determine  the  finite,  by  the  Infinite.  The 
object  or  design  of  the  gospel,  in  setting  life  before 
the  mind,  is  to  direct  and  enable  the  sinner  to  make 
a  correct  choice.  If  he  choose  life,  he  shall  live; 
but  if,  under  these  advantages,  although  he  be  a 
sinner,  he  choose  death,  he  shall  die :  he  will  be 
personally  guilty,  and  personally  damned. 


K  E  S  U  R  K  li  C  TI  O  N.  J  21 


ON  THE    RESURRECTION. 

The  resurrection  of  the  body,  belongs  to  the 
toiiiidation  on  which  the  Church  is  biiik,  and  is 
an  important  part  of  it.  1  Cor,  xv.  16,  17  ;  "For 
if  the  dead  rise  not,  then  is  not  Christ  raised  ;  and 
if  Christ  be  not  raised,  jour  faith  is  vain  ;  ye  are 
yer  in  your  sins."  Again,  see  20th  verse  ;  '*  But 
now  is  Christ  risen  from  the  dead,  and  become 
the  first  fruits  of  them  that  slept."  But  as  the 
doctrine  is  mysterious,  and  lies  beyond  human 
reason,  we  will  offer  a  few  arguments  to  sustain  it; 
for  although  it  be  mysterious,  it  is  not  absurd,  and 
therefore,  can  be  sustained  by  argument. 

And  first:  The  resurrection  of  the  body,  being 
a  part  of  human  identity,  is  desirable.  It  is  so, 
not  only  as  relates  to  one,  but  as  every  man 
belongs  to  the  same  race  of  beings,  it  is  also  desi- 
rable, as  relates  to  the  great  whole;  every  human 
being  is  tenacious  of  his  person — body  as  well  as 
soul ;  and  as  the  body  must  die,  there  is  great 
solicitude  felt  that  it  should  rise  again,  and  rise  in 
a  better  state  than  it  now  enjoys.  The  individual 
not  only  desires  his  body,  to  be  united  with  the 
soul  for  ever,  but  he  has  many  friends  he  desires  to 
meet  in  full  person — body  as  well  as  soul — and 
whose  personal  •  pre^encs  as  well  as  personal 
1 1 


122  RESURRECTION. 

friendship,  \\\\\  afford  pleasure.  We  conclude, 
the  resurrection  is  desirable,  being  founded  in  the 
constitution  of  man,  whici)  affords  an  argument  in 
its  favor. 

Secondly:  It  is  possible.  When  we  view  the 
infinite  wisdom,  almighty  power,  &c.,  of  the 
Creator  of  man,  shall  we  think  it  incredible,  that 
God  should  raise  the  dead  I  He  who  gave  him 
being  at  first,  can  he  not  as  easily  raise  the  body 
from  the  dust,  as  he  could  form  it  out  of  the   dust. 

Thirdly:  It  is  probable  tint  a  God  who  has 
given  man  being  under  such  favorable  circum- 
stances, will  raise  him  from  the  dead.  From  all 
we  know  of  ourselves,  as  the  workmanship  of  God, 
and  from  what  we  know  of  him,  is  it  not  probable 
that  God  will  raise  the  dead. 

Fourthly  :  It  is  certain  there  shall  be  a  resurrec- 
tion, both  of  the  just  and  unjust.  Tlie  Bible 
places  the  doctrine  beyond  controversy  ;  text  after 
text  might  be  quoted  in  its  favor;  but  we  will  not 
insert  them  at  this  time  ;  let  the  doubtful  mind  read 
the  Bible. 

Fifthly :  The  doctrine  is  a  provision  of  the 
Gospel.  It  is  in  the  Gospel  that  life  and  inmior- 
taiity  are  brought  to  ligiit:  our  resurrection  is 
founded  on  the  resurrection  of  Jesus  Christ;  and 
His  resurrection  is  founded  on  his  death  ;  and  his 
death  on  his  voluntary  consent  to  take  our  place, 
in  law.  'J' here  shall  be  a  resurrection,  both  of 
the  just  and  unjust;  the  whole  human   family  will 


R  E  S  U  R  R  E  C  T  I  O  N.  1-23 

rise,  small  iuui  great.  Then  Christ  rose  for  all  ; 
and  if  He  rose  for  all.  He  must  have  died  for 
all ;  and  if  He  died  for  all,  He  musi  have 
consented  to  do  so;  and  if  he  consented  to  do 
so,  it  must  have  been  because  the  law  required 
it;  and  if  the  law  required  it,  God  the  Father, 
who  is  the  conservator  of  the  God-head,  must 
have  given  him  up  to  take  the  sinner's  place 
in  law  :  and  in  Him  chose  the  human  family  to 
obtain  salvation;  and  He,  Jesus  Christ,  is  the 
Saviour  of  all  men  ;  especially  of  those  that  believe. 
And  as  he  consented  to  die  for  all  men,  and  rose 
ao-ain  from  the  dead  for  all  men,  so  He  was 
appointed  the  Judge  of  quick  and  dead,  and  we 
nmst  all  appear  before  the  Judgment  seat  of  Christ, 
to  answer  for  the  improvement  of  all  the  advan- 
lajres  secured  us  bv  His  intervention.  He  has 
secured  advantages  for  all  men,  and  therefore,  all 
men  nmst  stand  before  the  Judgment  seat  of  Christ. 

Sixthlv :  The  manner  of  the  resurrection. 
Whether  the  same  body  will  arise,  or  a  body  at 
9II — onlv  something:  aerial — has  been  controverted. 
This  matter  can  only  be  settled  by  the  Bible. 

And  first:  Christ  rose  with  the  very  same  body 
He  died  with  ;  and  the  body  that  died,  was  the 
same  that  was  born  of  t!ie  Virgin  Mary. 

Second:  He  shall  change  our  v'de  bodies,  that 
thev  may  be  fashioned  like  unto  His  glorious  body. 
His  bodv  became  more  glorious,  when  His  work 
of  humiliaticm    was   completed;    but   it    was    the 


]  24  R  K  S  U  K  R  K  C   T  I  O  iN  . 

same  body.  His  transfiguration  was  designed  and 
calculated  to  show  die  disciples  the  glor^  ol' an  iin- 
uiortal  body,  and  was  the  most  striking  development 
of  immortality  ever  beheld;  and  our  bodies  shall  be 
like  the  glorious  body  of  Christ;  yet  tlie  same 
body.  Every  man,  therefore,  in  the  resurrection, 
shall  have  liis  own  body :  the  saint  will  not  inherit 
the  body  of  the  sinner. 

Spiritual  bodies,  freed  from  the  power  of  all  the 
laws  of  organic  matter.  They  will  not  hunger, 
nor  thirst,  nor  be  weary.  They  will  have  no  ten- 
dency to  the  centre  of  matter,  by  the  laws  of  gravi- 
tation, as  the  present  body  has.  But  this  mortal 
shall  put  on  immortality  :  the  same  body  that  was 
mortal  shall  put  on  immortality,  and  death  shall  be 
swallowed  up  in  victory.  We  are  not  to  expect 
all  the  particles  that  belong  to  this  body,  when  it 
dies;  or  belonged  to  it  in  all  its  mutations,  in  its 
short  history  of  mortality.  This  is  not  desirable, 
but  the  resurrection  of  the  body  is  desirable,  and 
this  is  sustained. 

Seventhly  :  The  character  of  the  resurrection. 
Morally,  the  resurrection  of  the  body,  is  founded 
on  the  resurrection  of  Christ :  but  the  character  of 
the  resurrection,  will  turn  on  personal  responsi- 
bility. They  that  have  done  good,  shall  come 
forth  to  the  resurrection  of  life,  a  capability  of 
higher  enjoyments;  and  they  that  have  done  evil, 
to  the  resurrection  of  damnation,  a  capability  of 
deeper  misery.      We    cannot,    by    personal    effort, 


BAPTISM.  125 

escape  tlie  resurrection.  We  must  rist,  whether 
we  are  good  or  bad;  but  we  can  escape,  by 
personal  effort,  a  resurrection  of  damnation,  and 
may  come  forth  to  the  resurrection  of  life. 


ON   BAPTISM. 

Without  any  preliminary  remarks,  we  explain 
Baptism  to  mean  the  application  of  one  thing  to 
another,  with  a  view  to  cleanse,  purify,  or  set  apart 
to  some  particular  use ;  and  it  expresses  the  thing- 
done,  and  not  the  mode  of  doing  it.  Whether  the 
thing  applied  be  water,  blood,  fire,  or  spirit,  to  either 
body  or  mind,  the  application  of  one  thing  to 
another  is  done  to  cleanse,  purify,  or  set  apart  to 
some  particular  purpose  or  use;  and  this  is  baptism. 
With  this  explanation,  let  us  notice  all  the  texts,  or 
most  of  them,  which  speak  of  baptism. 

And  first,  the  baptism  of  the  children  of  Israel 
to  Moses  in  the  cloud  and  in  the  sea;  see  1  Cor, 
X.  2.  The  miracles  wrought  at  the  Red  Sea,  called 
baptism,  were  designed  to  set  apart  the  children  of 
Israel  to  obey  Moses  as  their  leader. 

2nd.  Jesus  Christ  was  baptized  by  John:  See 
the  connection,  as  recorded  bv  the  Evangelist?. 
God  gave  to  Moses  a  shadow  of  Christ's  priesthood, 
which  WHS  to  be  confined  to  the  familv  of  Aaron 


126  BAPTISM. 

and  tribe  of  Levi,  John  was  of  the  above  family 
and  tribe,  and  was  specially  appointed  to  prepare 
the  way  of  the  Lord.  In  tiie  discharjje  of  his  duty, 
he  made  a  transfer  of  the  Levitical  priesthood,  of 
vvliich  he  was  one,  to  Jesus  Christ,  who,  according 
to  the  flesh,  was  of  the  tribe  of  Judah,  and  tlius 
the  shadow  was  transferred  to  the  substance.  And 
the  baptism  John  administered  to  Christ,  was  not 
designed  to  perpetuate  the  Levitical  priesthood,  but 
to  put  an  end  to  it,  by  transferring  the  Levitical 
priesthood  to  Christ,  and  thus  to  set  him  apart  to 
close  the  whole  sacrificial  dispensation,  by  the 
offering  of  himself  once  for  sin.  He  acted  as  the 
priest;  He  ofifered  himself:  and,  from  (he  time  of 
his  offering,  the  shadow  fled  away;  and  God  has 
not  required  any  of  Aarons  family,  or  Levi's  tribe, 
to  offer  the  blood  of  any  victim  for  sin.  The 
shadow  has  fled;  Aaron  hys  aside  his  robe;  and 
the  Jewish  altar  ceases  to  smoke  with  the  blood  of 
slain  beasts  for  sin.  By  one  offering,  and  that 
himself,  and  by  himself,  he  *' finished  transgression, 
and  to  make  an  end  of  sins."  Four  thousand 
years  of  darkness  had  covered  the  world.  Txpes 
and  shadows  had  pointed  to  the  great  anti-tvpe 
and  substance.  Men  had  officiated  as  priests. 
But  when  the  Truth  or  substance  of  all  the  types 
makes  his  appearance,  who  is  a  priest  for  ever, 
after  the  order  of  Melchizedec,  and  not  after  the 
order  of  Aaron;  Aaron  transfers  all  his  authority 
to  Christ  in  the  act  of  baptism. 


BAPTISM.  127 

3rd  Christ  was  baptized  with  blood  or  suffering. 
**I  have  a  baptism  to  be  l)aptized  vvitli;  and  iiovv 
am  I  straitened  till  it  be  accomplished ?"  This 
baptism  set  him  apart  to  make  intercession  for  us: 
He  entered  the  holy  place,  that  is,  heaven,  by  his 
own  blood. 

4ih.  John's  baptism  with  water  was  designed,  in 
addition  to  his  transferring  llie  Levitical  priestjiood 
to  Christ,  which  was  but  the  shadow  of  his 
priesthood,  who  is  a  priest  for  ever  after  the  order 
of  Melchizedec,  to  set  apart  the  Jewish  nation  to 
receive  the  gospel.  He  therefore  baptized  them 
to  repentance,  sayin«,  that  they  should  believe  on 
him  that  should  come  after  bin),  tiiat  is,  on  Christ 
Jesus. 

5th.  He  [Christ]  shall  baptize  with  the  Holy 
Ghost  at)d  with  tire.  The  Apostles  were  set  apart, 
who  were  unlearned  men,  by  the  baptism  of  the 
Holy  Ghost,  to  preach  the  gospel  in  every  man's 
tongue, 

6th.  The  Christian  baj)tism,  the  application  of 
water  by  an  authorized  minister  to  a  iit  subject,  in 
the  name  of  the  Faiher,  Son  and  Holy  Ghost 
This  baptisu).  which  is  but  an  outward  sii;n  o\  uu 
inward  grace  or  baptism,  sets  the  subject  apart  to 
membership  in  the  visible  Church. 

7th.  Spiritual  baptism,  which  sets  an  individual 
apart  to  membership  in  the  invisible  Church.  'Ibis 
(»aptism  ujeans  to  cleanse,  puiilV.  or  spt  aparr  lo 
some  particular  use.      We  think  it  unsafe  to  make 


128  BAPTISM. 

baptism  mean  immersion  or  any  mode  of  doing  the 
thing.  John  baptized  with  water.  There  must 
be  some  mode  of  doing  every  thing,  and  often 
many  modes ;  but  there  is  a  striking  difference 
between  the  thing  done  and  the  mode  of  doing  it. 
John  baptized  with  water,  not  in  water.  Christ 
baptized  with  the  Holy  Ghost  and  fire,  not  in  the 
Holy  Ghost  and  fire.  The  children  of  Israel  were 
baptized  and  not  immersed.  The  Egyptians  were 
immersed  and  not  baptized.  Christ  should  baptize 
with  the  Holy  Ghost  and  fire — not  fire  literally — 
but,  as  fire  is  a  purifying  element  when  apphed  to 
matter,  so  a  holy  influence  applied  to  the  soul 
cleanses,  purifies,  and  sets  it  apart  to  membership  in 
the  invisible  Church.  To  be  baptized  with  the 
Holy  Ghost  and  fire,  and  to  be  born  of  the  water 
and  Spirit,  seem  to  mean  the  same  thing:  fire  has 
a  purifying  influence,  so  has  water;  and  both  fire 
and  water  represent  the  purifying  influence  of  the 
Holy  Ghost.  The  Spirit  or  Holy  Ghost  applies  a 
purifying,  a  holy  influence  to  the  heart.  The  text 
does  not  surely  mean  a  literal  apphcation  of  either 
fire  or  water  to  the  body  with  a  view  to  cleanse 
the  soul,  but  a  spiritual  application  of  a  holy 
influence  by  the  Holy  Ghost  to  cleanse,  purify,  and 
set  the  soul  apart  to  the  service  of  God.  We 
would  not  pretend  to  say  the  mode  constitutes 
the  thing,  or  that  the  mode  of  doing  and  the 
thing  done  are  the  same.  The  thing  done  is 
baptism;,  the  mode  of  doing  it  is  something  else. 


B  A  P  T  I  S  M  .  129 

But  as  baptism  must  be  done  in  some  mode,  and 
as  water  baptism  is  only  the  sign  of  the  Spirit's 
baptism,  we  can  safely  say,  tlie  baptism  of  the 
Spirit  is  administered  by  pouring. 

See  Acts  i.  5 — "For  John  truly  baptized  with 
water;  but  ye  shall  be  baptized  with  the  Holy 
Ghost,  not  many  days  he-nee,"  In  explanation  of 
the  baptism  of  the  Holy  Ghost,  see  Acts  ii.  17,  18: 
"And  it  shall  come  to  pass  in  the  last  days,  saith 
God,  I  will  pour  out  of  my  Spirit  upon  all  flesh,  &c. 
And  on  my  servants  and  on  my  hand-maidens  1 
will  pour  out,  in  those  days,  of  my  Spirit,"  &c. 
The  latter,  therefore,  explains  the  mode  of  baptism 
by  the  Holy  Ghost,  mentioned  in  the  foregoing. 
Baptism,  as  we  have  explained,  means  the  thing 
done,  and  not  the  mode  of  doing  it.  Yet  as  some 
mode  is  necessary  in  doing  all  things,  some  mode 
must  be  observed  in  administering  baptism.  And 
as  the  Bible  has  not  expressly  revealed  the  mode, 
we  are  left  to  infer  that  pouring  is  a  proper  mode 
of  application;  for  it  cannot  be  wrong  to  apply 
water  to  the  body  in  Christian  baptism,  in  the  same 
mode  the  soul  is  baptized  by  the  Holy  Ghost. 


130  THL     SABBATH 


THE  SABBATH. 

I  find  it  vvritteu,  "  Ye  shall  keep  my  Sabbaths, 
kiid  reverence  uiy  sanctuary :  1  am  the  Lord." 
Lev.  xix.  30. 

The  Sabbath  and  Sanctuary  are  standing 
monuments  of  important  facts,  recorded  in  ihe 
book  of  God,  and  they  are  also  valuable  emblems 
of  things  to  come;  and,  as  such,  ought  to  be 
sacredly  regarded  by  man.  Tlie  Sabbath  is  a 
memorial  of  the  creation  of  the  world,  and  the 
resurrection  of  Christ;  and  those  who  would  blot 
(jut  the  Sabbath,  would  erase  the  finger  of  God 
from  creation,  and  say  with  the  fool,  There  is  no 
God.  The  Sabbath  ought  not  only  to  be  kept  as 
one  of  seven  days,  but  should  be  kept  holy  to  the 
Lord.  We  are  commanded  to  labor  six  days  for 
the  benefit  of  our  bodies ;  and  the  day  called  the 
Sabbath,  for  the  benefit  of  souls,  by  devoting  it 
exclusively  to  the  service  of  God,  for  his  glory  and 
our  good,  our  spiritual  edification  and  comfort. 
God  has  appointed  a  weekly  Sabbath,  and,  under 
the  Jewish  economy,  he  appointed  other  days, 
called  Sabbaths,  to  commemorate  important  events. 
Whatever  God  has  appointed  must  be  sacredly 
regarded  by  us — "  Thou  shalt  keep  my  Sabbaths." 
While  the  Sabbath  enjoins  certain  duties,  it  also 
forbids    every    thought,    word,    and   action,   being 


THE      SABBATH.  131 

performed  on  the  Lord's  day,  which  would  divert 
our  minds  tVoni  the  service  of  God.  We  ail  aj^ree 
that  it  forbids  all  kinds  of  manual  labor,  except 
works  of  necessity  and  mercy.  But  how  many 
of  us.  have  learned  to  promote  our  worldly  interest 
on  the  Lord's  day,  by  other  arrangements  than 
manual  labor,  VVordly  interest  is  promoted,  and 
the  niiiid  called  off  from  the  service  of  God  by 
barjiain  ujaking.  on  the  Sabbath;  a  journey  is  to  be 
taken;  Sabbath  is  the  day,  or  one  of  the  days 
visits  must  be  paid;  friends  must  be  seen ;  Sabbath 
is  the  day  the  social  party  is  formed;  all  the 
subjects  of  conversation  are  demoralizing,  and 
calculated  to  banish  thoughts  of  God,  and  to  inflate 
the  soul  with  pride  and  vanity :  and  thus  the 
object  of  the  Sabbath  is  lost.  We  have  some- 
times known  the  house  of  God  to  be  almost 
forsaken;  the  family  must  stay  at  home  to  enter- 
tain company,  when  all  ou^ht  to  have  been  at 
Church,  the  family  and  company.  We  have 
generallv  found  the  poor  more  careful  to  keep  the 
Sabbnth  than  the  rich  ;  yet  sometimes  the  poor 
plead  their  poverty  for  breaking  the  Sabbath — we 
have  to  work  hard  all  the  week,  and  have  no  other 
lime  for  pleasure  or  friendly  visits,  but  Sunday  ; 
and  we  tnust  go.  Would  it  not  be  a  kind  act  lor 
the  men  of  this  world,  when  they  find  the  member 
of  the  Church  desecrating  the  Sabbath,  to 
admonish  them  not  to  break  the  Sabbath,  that  they 
ought  to  be  at   home  instructing  their  families,   or 


132  THE     SABBATH. 

at  the  Church  m  Sabbath  School,  prayer  meeting, 
or  at  preaching,  endeavoring  to  build  up  Zion,  by 
provoking  their  fellow-citizens  to  love  and  good 
works.  We  should  keep  the  Sabbath  holy,  not 
only  because  it  is  monumental,  but  also  because 
it  is  emblematic  of  our  eternal  rest  in  the  kingdom 
of  God — "  there  remaineth  therefore  a  rest  to  the 
people  of  God,"  and  they  that  keep  the  Sabbath, 
keep  that  rest  in  view ;  and  they  who  keep  the 
Lord's  Sabbath  on  earth,  will  keep  the  eternal 
Sabbath.  But  those  who  want  no  Sabbath  in 
this  world,  will  have  none  in  the  next ;  they  will 
be  tormented  day  and  night  for  ever  and  ever. 

But  2ndly :  We  must  reverence  the  Sanctuary. 
The  Sanctuary  is  a  holy  or  sanciiiied  place,  as  ist. 
the  Holy  of  Holies,  where  the  Ark  and  its  appur- 
tenances, and  the  cloud  representing  the  divine 
glory,  stood ;  Lev.  iv.  6.  The  whole  Jewish 
Temple  is  called  the  Sanctuary.  Any  place 
appointed  for  the  public  worship  of  God  is  the 
Sanctuary,  the  place  where  God  dwells,  and  under 
the  gospel  dispensation,  wherever  his  people  meet  to 
worship,  there  is  a  house  for  God.  Our  houses  of 
public  worship,  built  and  dedicated  to  him,  are  his 
Sanctuary ;  it  is  God's  house,  He  is  the  proprietor, 
and  is  represented  as  dwelling  in  it;  and  those 
who  go  to  the  Sanctuary,  go  there  to  worship  God. 
We  should  be  respectful,  in  our  outward  deport- 
ment, in  the  hoivse  of  God  ;  if  it  be  the  duty  of  the 
young  to   bow  before   the  hoary  head  and    honor 


THE     SABBATH.  133 

the  old  man,  we  should  all  bow  hefore  God,  ou 
approaching  his  house,  and  honor  him  by  taking 
ofiour  hats  at  the  door  of  his  house,  and  enter 
into  his  presence  with  deep  humility.  When 
services  are  opened,  we  should  take  an  active  part 
in  them,  and  not  sit  there  like  statues,  or  by 
whispering,  talking  and  laughing,  tell  God  we 
have  no  reverence  for  his  name,  and  tell  (by  the 
fool's  eye)  the  whole  congregation,  that  we  do 
not  know  how  to  behave  ourselves  in  the  house 
of  God.  We  think  it  indecorous  to  come  into 
the  house  of  God  with  hats  on,  and  as  soon  as 
service  is  over,  and  sometimes  before  the  benedic- 
tion is  pronounced,  pick  up  hats,  and  sometimes 
we  have  seen,  to  our  niortitication,  cigars  lighting 
up,  hats  putting  on,  loud  talk  and  perhaps  loud 
laughter,  all  in  the  house  of  God;  and  perhaps 
too,  after  a  solenm  sermon,  where  probably  serious 
mourners  have  knelt  at  the  altar  of  prayer. 

Preachers  and  people  should  be  careful  how 
they  enter  the  house  of  God ;  the  whole  service 
should  be  orderly  and  solemn,  and  the  same  care 
should  be  taken  when  we  close  it.  We  should 
close  the  service  respectfully,  and  not  destroy  all 
the  good  that  might  have  been  done  during  the 
sermon,  by  irreverence  at  the  close.  Nothing 
tells  to  more  advantage,  on  the  intelligence  and 
piety  of  a  people,  than  their  behavior  in  the  house 
of  God,  The  old  saying  is  true — the  state  of  the 
people   is  known  by  the  state  of  the  temple.     An 


134 


ON       MISSIONS. 


iudifTereiir  lionso,  indiffereiirly  kept  tor  the  worship 
of  (i()(l,  more  strikinjiiv  discovers  a  want  of  interest 
as  well  as  good  taste:  and  ahhongh  we  woidd  l)e 
far  from  extravagance,  as  to  the  iionse  and  its 
furniture,  yet  all  houses  of  worship  ought  to  he 
decently  kept,  and  gravity  should  mark  the  house 
in  all  its  departments.  The  people  should  strive 
ahove  all  things,  in  this  world,  to  he  decorous  iii 
the  house  of  God. 

But  there  may  be  an  orderly  congregation,  in 
view  of  men,  and  yet  the  heart  may  not  be  right 
in  the  sight  of  God;  and  all  the  service  iti  His 
sio^ht  mav  he  disorderly,  for  the  want  of  the  true 
spirit  of  reliijion.  God  is  a  S|)irit ;  let  this  always 
be  borne  in  mind  bv  the  worshipper;  and  they 
that  worship  Him  must  worship  Him  in  spirit  and 
in  truth  :  in  spirit,  in  opposition  to  form  ;  in  truth, 
in  opposition  to  error. 


ON  MISSIONS. 

Our  Church  is  not  doing  all  she  could  to  promote 
the  cattse  of  Christ,  in  our  great  missionarv-field, 
the  Valley  of  the  Mississippi,  and  in  the  whole 
world,  which  is  a  missionary-field,  and  now  white 
to  harvest.  Some  are  doinii  but  little  for  want  of 
system,  as  they  say,  in  our  Church.  Now  I  do  not 
say  we  have  the  best  system :   I  believe  it  can  be 


ON      MISSIONS.  135 

greatly  improved ;  but  if  it  be  improved,  it  must  be 
done  practicnlly.  We  must  operate  on  tbe  capital 
we  bave,  or  it  will  nor  increase;  we  must  reduce 
to  practice,  or  it  will  not  likely  be  bettered.  'J'lie 
best  address  ever  delivered  on  cliarity,  is  a  practical 
address.  "Be  ye  warmed  and  filled,"  will  not 
warm  and  fill. 

Our  system  will  do,  until,  by  practice,  we  learn 
better.  Our  Constitution  authorises  the  pastoral 
relation  and  missionary  plan.  The  plan  is  laid 
down,  by  which  the  pastoral  relation  is  formed. 
A  Church  that  wants  a  pastor,  and  a  minister  who 
wants  a  settlement,  as  pastor,  have  a  plain  system 
of  operation  before  them.  Let  the  minister  devote 
Iiis  time  to  pastoral  duties.  Let  the  Church  sustain 
him  by  prayer,  and  by  all  other  means  that  ma\  be 
necessary;  and  the  Lord  will  give  the  increase. 
But  although  the  system  of  operation  is  plain  and 
good  ;  yet,  if  the  preacher  and  the  peo[)le  neglect 
duty,  the  Church  cannot  be  sustained.  If  a  pastor 
wants  to  serve  the  people,  he  can  do  it;  and  if  the 
people  wish  to  give  to  the  preacher,  it  they  icill 
give,  nothing  shall  be  lost  for  want  of  form. 

Our  Assembly  is  a  Missionary  Society;  it  has  its 
Missionary  Board;  there  are  and  will  be  regular 
channels  to  that  Board;  and  that  Board,  so  soon 
as  it  has  funds  for  either  Foreign  or  Doujestic 
missions,  will  endeavor,  so  far  as  it  has  men  and 
means,  to  sustain  or  aniply  occupy  every  important 
station. 


136  ON      MISSIONS. 

Synods  are  all  Missionary  Societies;  let  tliem  he 
auxiliary  to  the  parent  Society.  Presbyteries  are 
also  Missionary  Societies;  let  the  Presbyteries 
provide  for  their  part  of  the  great  field,  and  aid 
the  Parent  Society.  Congregations  are  Missionary 
Societies,  let  them  see  that  their  own  congregation 
is  supplied  with  all  the  means  of  salvation,  and 
also  aid  the  destitute. 

Every  uidividual  member  of  the  Church  should 
feel  bound  to  aid  the  whole  ;  in  so  doing  he  sustains 
himself  as  well  as  others.  Now,  my  brethren,  let 
us  improve  our  system  pi'actically ;  let  us  go  to 
work  with  the  system  and  means  w^e  have.  A 
minister  was  once  called  on  to  preach  to  a  benevo- 
lent institution  a  sermon  ;  his  last  proposition  was 
to  deliver  a  practical  argument  on  charity.  When 
he  came  to  that  division  of  his  subject,  he  put  his 
hand  in  his  pocket  and  pulled  out  the  money, 
saying  the  poor  had  been  starved  by  speculative 
benevolence;  he  proposed  to  treat  it  practically: 
"  Give  me  your  money,  and  I  shall  say  no 
more." 

The  policy  that  is  wanting  in  our  Church,  and 
in  every  Church,  is  practical  policy.  We  want 
missionaries  in  all  parts  of  our  country.  In  Cities 
and  Towns,  where  we  have  no  Churches  nor 
preachers,  our  Board  of  domestic  missions,  as  well 
as  foreign,  is  ready  to  receive  all  money  that  may 
be  sent,  and  make  as  wise  an  appropriation  of  it  as 
possible.     Let  individuals    Societies.  Presbyteries, 


O- N     MISSIONS.  137 

and  all  others  direct  their  money  to  the  Treasurer 
of  the  Assembly's  Board  ot  Domestic  and  Foreign 
Missions  of  the  Cumberland  Presbyterian  Church, 
at  Lebanon,  Wilson  county,  Tenn.  The  contribu- 
tions of  concert  prayer-meetings  will  be  received 
and  appropriated.  Will  we  not  resolve  that,  in 
addition  to  our  own  Chmxhes,  Presbyteries,  &c., 
we  will  every  year  send  something  to  aid  the 
Board,  in  sending  to  the  destitute,  and  where  our 
Church  is  not  planted. 

The  way  is  open,  and  where  there  is  a  will 
there  is  a  way.  Solomon  remarks,  that  through 
much  weariness,  the  building  decayeth  ;  and  through 
idleness  of  the  hands,  the  house  droppeth  through. 
A  lazy  man  is  almost  always  out  of  work,  as  well 
as  of  means :  an  industrious  man  can  always  find 
so  met  bins:  to  do. 

My  brethren,  if  we  are  really  disposed  to 
work,  there  is  work  enough  to  be  done.  Let  us 
go  to  work  practically;  and  if  we  have  but  two 
mites,  it  will  be  much  in  God's  esteem.  But  let  us 
remember,  it  is  practical  work  that  is  wanted  to  be 
done.  We  may  think  of  doing  good,  and  do 
nothing.  May  the  Ijord  rouse  us  all  up  to  suitable 
action,  for  the  time  is  at  hand,  when  the  Judge 
of  all  the  earth  will  say,  "  Come,  ye  blessed 
of  my  Father;  for  I  was  an  hungered,  and  ye 
gave  me  meat,''  &c. ;  not  that  you  thought  ye 
would,  but  that  ye  did  feed  me.  He  that  wishes 
to  aid  ihe  cause  of  inissions.  can  fuul  a  wav  to  do 


138  ON      MISSIONS. 

it.  Tlieie  is  money  euougli  in  our  Ciiurcli  to 
sustain  a  missionary  in  every  important  place  in 
our  bounds,  and  aid  tlie  foreign  lield,  l)esides 
sustaining  the  pastoral  relation  in  many  congrega- 
tions, it*  our  brethren  would  encourage  practical 
pohcy.  By  sustaining  pastors  at  home  and  mi.s- 
sionaries  abroad,  the  work  of  God  would  prosper 
better  amongst  us,  and  our  ministers,  who  could 
bie  tempted  by  money,  to  leave  our  Church,  would 
be  guarded  against  such  temptations.  But  who 
among«^t  us.  who  have  been  born  again  in  our 
church,  could  be  tempted  to  sell  their  birth-right 
for  a  mess  of  red  pottage,  or  their  Master  for 
thirtv  j)ieces  of  s'lver? 

Other  denominations  may  solicit  funds  from  our 
Church  to  assist  their  treasury,  and  with  that  money 
attempt  to  buy  up  the  ministers  of  our  Church,  and 
send  them  out  into  tiieir  own  field.  But  let  us  not 
find  fault  with  others,  but  endeavor,  as  Rev.  John 
Wesley  once  said  to  his  brethren,  let  us  out-preach, 
out-pray,  and  out-hve  all  others.  And  let  us  excel 
all  others  in  bringing  all  the  resources  and  energies 
of  our  ('hurch  to  sustain  the  cause  of  Christ. 


MORE      MINISTERS      WANTED-        139 


THE    CHURCH    WANTS    MORE 
MINISTERS 

OF    THE    RIGHT    STAJMP. 

An  uncalled,  unsent,  unholy,  and  unfaithful 
niinisrrv,  is  the  Ciiurch's  greatest  curse,  A  ministry 
called  and  sent  of  God,  holy  and  faithf  d,  is  the 
Church's  greatest  blessing.  The  middle  of  the 
19th  century  needs  not  only  more  preachers,  hut 
preachers  qualified  for  the  peculiar  lahor  of  this 
age — men  apt  to  teach,  patient,  who  will  not  hold 
their  peace  day  nor  night;  wise  to  win  souls,  who 
know  how  to  behave  themselves  in  the  house  of 
Goil — men  who  know  how  rightly  to  divide  the 
word  of  truth,  giving  to  each  their  portion  in  due 
season,  prudent,  faithful,  humble,  holy,  zealous, 
watchful — men  who  will  hazard  their  lives, 
fortunes,  and  every  thing  in  this  world,  for  Christ's 
sake  and  the  salvation  of  souls — men  who  will 
seek  to  please  God  rather  than  men,  and  who  will 
seek  to  please  other  men  rather  than  themselves, 
who  will  preach  Jesus,  the  Lord,  and  not  them- 
selves— men  whose  hearts  feel,  whose  eyes  weep, 
and  whose  heads  are  fountains  of  water — men  who 
are  devoted  to  the  cause  of  God,  and  not  afraid 
^o  lift  up  their  voices  like  a  triim[)t^t,  and  show  the 


140  MORE      M  I  N  I  S  T  E  K  S      WAN  V  E  D 

liouse  of  Israel  tlieir  sins — men  who  will  warn 
sinners  to  flee  the  wrath  to  come,  while  it  is  yet  to 
come,  who  will  take  mouthfuls  of  the  threatened 
wrath  of  God,  and  pour  it  upon  the  wicked,  who 
shall  he  turned  into  hell — men  who  will  be  instant 
in  season  and  out  ofseason,  who  will  exhort  and 
rebuke  with  all  long-suffering  and  doctrine,  who 
will  teach  publicly,  and  from  house  to  house — 
men  who  know  how  to  comfort  the  feeble-minded, 
to  support  the  weak,  and  to  be  patient  toward  all 
men — men  who  will  exemplify  what  they  preach, 
preach  what  they  feel,  feel  what  they  beheve,  and 
believe  the  truth — men  born  of  God,  called  of 
God,  filled  with  the  Holy  Ghost,  and  clothed  with 
salvation.  Then  the  saints  will  shout  aloud  for 
joy.  Men,  wise  as  serpents  and  harmless  as  doves 
— men  who  can  endure  with  the  ox,  soar  with  the 
eagle,  roar  with  the  lion,  reason  with  the  man,  and 
love  with  the  angel — men  who  weep  between  the 
porch  and  the  altar,  and  who  will  stand  between 
the  living  and  the  dead — men  who  will  endure 
hardness  as  good  soldiers  of  Jesus  Christ,  esteeming 
the  reproaches  of  Christ  greater  riches  than  all  the 
treasures  of  Egypt — men  who  esteem  Jerusalem 
above  their  chief  joy,  and  who  will  only  glory  in 
the  cross  of  our  Lord  Jesus  Christ.  Men  of  the 
above  character  will  show  sinners  the  way  of  life  ; 
they  will  take  Zion  by  the  hand  ;  they  will  feed 
the  flock  of  God,  taking  the  oversight  thereof,  not 
by  constraint,  but  willingly,  not   for  fijthv  lucre  but 


OF      THE     RIGHT      STAMP.  l4l 

of  a  ready  mind.  And  when  tlie  chief  Shepherd 
shall  aj)pear,  they  shall  receive  a  crown  of  glory 
that  fadeth  not  away,  and  will  present  a  holy  flock 
before  the  Son  of  Man,  at  his  appearing.  They 
that  be  wise  shall  shine  as  the  brightness  of  the 
firmament ;  and  they  that  turn  many  to  righteous- 
ness as  the  stars,  for  ever  and  ever. 

May  the  great  Head  of  the  Church  raise  up 
men,  eminently  qualified  to  meet  the  wants  of  the 
Church  and  the  world,  the  next  half  century. 
Men  who  will  bless  the  next  generation,  must 
enter  the  sacred  office  with  thoughts  that  breathe, 
and  words  that  burn  with  living  fire. 

The  fields  are  large  and  white  to  harvest,  and 
the  Macedonian  cry  is  heard  from  almost  every 
quarter,  "Come  over  and  help  ns,"  or  send  us 
help.  The  laborers  are  few — the  Lord  of  the 
harvest  should  be  appealed  to,  with  great  fervor 
and  importunity  by  the  Church  for  more  laborers — 
the  prayer  to  be  successful,  must  be  attended  with 
correspondino;  efforts.  Institutions  of  learning 
must  be  sustained  by  the  Church,  and  particularly 
when  young  men  for  the  ministry  can  be  aided  in 
their  high  profession.  To  aid  young  men 
preparing  for  the  ministry,  not  only  personal  effort 
should  be  made,  but  education  associations  should 
bo  formed;  a  congregation,  a  Presbytery  should 
aid  all  the  young  men,  candidates  for  the  ministry, 
who  need  aid,  to  receive  an  education,  and  send 
them  to  some  good  institution  capable  of  quTtlitying 


142  MORE      MINfSTRRS      WANTED. 

them  to  come  up  fully  to  our  excellent  staudard, 
and  as  nuicli  farther  as  circumstances  may  jiistify. 

The  first  duty  of  the  Church,  in  supplying  the 
fields  white  already  to  harvest,  is  to  pray  the  Lord 
of  the  harvest,  who  alone  has  the  right  to  call 
laborers,  to  call  a  full  supply  for  the  field. 

The  second  duty  is  to  aid  them  to  obtain  that 
education  necessary,  if  they  have  not  obtained  it, 
and  have  not  the  means  themselves.  Education 
societies  should  be  formed,  and  to  sustain  them  is 
the  third  step  the  Church  should  take.  The 
fourth  step  should  be  to  form  Home  and  Foreign 
missionary  societies,  as  well  as  the  congregational 
call,  to  sustain  those  that  God  may  call  and  qualify 
for  the  work.  All  these  steps  taken  by  our 
Church,  the  Macedonian  cry  will  be  responded  to 
in  the  true  spirit  of  the  gospel,  and  ministers  will 
go  in  the  fullness  of  the  blessing  of  the  gospel  of 
Christ;  men  will  be  sent  to  preach  the  gospel, 
wiih  ihe  Holv  Ghost  sent  down  from  heaven,  and 
the  harvest  of  the  earth  will  be  gathered.  The 
University  at  Lebanon  will  afford  all  the  aid  it 
can:  the  tuition  of  young  men  for  the  ministry 
shall  be  gratis.  A  lecture  on  some  branch  of 
theology  shall  be  gratis,  once  a  week.  'J'he 
Church  and  citizens  of  Lebanon  w  ill  aid,  and  are 
doing  what  they  can.  Let  the  Church  abroad, 
as  well  as  here,  pray  and  contribute  of  their 
means  as  God  has  prospered  them,  and  the  work- 
will  advance. 


•CHE     C  H  t;  R  u  n     WANTS     MOTHERS.      143 

Our  system  of  doctrines  will  do;  the  consti- 
tution oi  our  Church  will  do;  hut  we  want  men 
of  great  energy  of  cliaracter  in  sufficient  numhers, 
to^seud  ioto  all  the  world,  to  aid  other  Christian 
denominations  in  the  world's  conversion. 

Our  Church  is  purely  American.  Its  doctrines 
more  conservative,  or  as  much  so  as  any  other, 
and  therefore  well  calculated  to  hasten  the 
millennial  glory  of  the  Church  of  Christ. 


THE  CHURCH  WANTS  MOTHERS. 

The  Church  not  only  needs  more  ministers  of 
the  right  stamp,  hut  ^she  wants  mothers  to  train  up 
children  for  the  Church.  It  is  said,  when  France 
was  involved  in  national  difficulties,  some  ladies 
were  in  conversation  together  on  that  subject;  and 
the  conclusion  was,  that  France  needed  mothers 
to  train  up  sons  for  the  defence  of  their  country. 
Bonaparte  heard  the  remark,  and  directed  the 
mothers  of  France  to  train  up  their  sons  under 
the  sound  of  the  drum,  and  other  instruments  of 
music,  with  a  view  to  inspire  them  in  early  life 
with  martial  skill  and  military  ardor.  The  result 
was  that  he  soon  had  an  invincihle  army  to  defend 
his  country.  It  has  been  said,  they  that  rock  the 
cradle  govern   the   %\-orld.      If  so.  and  we  think    it 


144      THE     CHURCH    W  A  N   1  S     MQ  T  H  ^  II  S  . 

pretty  correct,  the  Church  wants  mothers- to 
inspire  the  children  with  a  niissionary  spirit  in  * 
early  life.  The  field  the  Church  has  to  cultivate, 
is  large;  the  country  she  has  to  incorporate  is 
extensive ;  the  enemies  she  has  to  conquer  are 
many  and  powerful.  She  wants  ministers  of 
the  right  stamp;  and  mothers  must  aid,  by 
inspiring  a  love  for  Christ  and  souls  in  the  hearts 
of  their  sons.  Let  them  talk  to  their  children 
about  the  wretched  condition  of  the  world,  the 
love  of  God,  the  death  of  Christ  for  the  world, 
the  Holy  Spirit's  influence  on  the  world,  and  the 
high  commission  given  to  men — "  Go  ye  into  all 
the  world  and  preach  the  gospel  to  every  creature," 
with  the  promise  made,  "  Lo,  I  am  with  you 
alway,  even  to  the  end  of  the  world."  And  above 
all,  let  mothers  loan  their  Samuels  to  the  Lord,  as 
long  as  they  live ;  let  them  pray  the  Lord  of  the 
harvest  to  send  laborers  into  his  harvest.  And,  if 
he  should  call  their  sons,  aid  them  in  obtaining  a 
suitable  education,  make  their  coats,  and  furnish 
them,  as  far  as  possible,  with  every  thing  in  their 
power,  so  that  they  may  minister  before  the  Lord. 
How  many  mothers,  at  an  early  period,  inspire 
their  sons  with  prejudice  and  opposition  to  religion, 
and  the  office  of  the  holy  ministry.  They  tell 
their  sons,  that  the  office  is  not  honorable,  not 
lucrative,  much  labor  and  little  profit.  You  must 
not  think  of  being  a  preacher.  Other  employ- 
ments  and    professions    are    more    reputable    and 


THE      C  H  fJ  R  C  U      \y  ANTS      Y,  O  T  H  E  R  S  .     145 

pr()fital)le.  Look  at  the  merchant,  the  poli- 
tician, the  lawyer,  the  doctor.  Strive,  my  son, 
to  be  something,  and  do  not  throw  yourself  away. 
Your  parentage  is  too  respectable,  your  endow- 
ments too  rich,  your  talents  too  great,  and  mind 
too  noble,  to  engage  in  such  an  unprofitable 
employnient  as  the  gospel  ministry.  And  thus,  no 
doubt,  mothers,  who  ought  to  aid  the  church,  hang 
as  dead  weights  on  the  wheels  of  Zion,  and  are 
keeping  back  many  whom  the  Lord  would  send. 
Oh!  ye  mothers  in  Israel,  have  you  dedicated  your 
children  to  God  I  Train  them  up  to  be  his. 
And  although  vou  have  not  the  right  to  call  them 
to  the  work  of  the  holy  ministry  ;  yet  you  can, 
and  you  ought  to  train  them  up  to  the  Lord's 
service.  And  although  you  cannot  call  them  to 
the  work,  yet  for  want  of  your  aid,  many  whom 
the  Lord  calls  may  be  kept  back.  And  were  the 
sons  of  the  Church  dedicated  to  God,  and  trained 
up  with  a  spirit  of  Christian  enterprise,  the  Lord  of 
the  harvest  would  call  more ;  and  those  called 
would  meet  with  more  aid,  might  be  sooner  in  the 
field,  and  better  laborers. 

Mothers  in  the  Church,  let  me  say  a  word  to 
you  before  I  close.  You  may  have  overlooked 
the  importance  of  the  office  to  which  God  may 
have  called  your  sons;  and  for  which  you  should 
train  them.  The  office  is  paramount  to  all  others. 
"  He  that  winneth  souls  is  wise."  Should  the 
Lord  call  your  Samuels,  ho  will  put  honor  upon 
13 


I IG     THE     c  II  u  K  c  n     u  a  is  t  s     s  i  s  t  e  i;  s , 

you  the  world  can  never  give.  Train  up  your 
sons  early  to  love  the  Saviour,  to  love  souls.  And 
may  your  sons,  whom  God  may  call,  raise  the  flag 
of  mercy,  in  view  of  many  dying  sinners,  he  a 
comfort  to  you,  a  blessing  to  others,  and  die  at 
their  posts. 


THE    CHURCH    WANTS   MORE 
SISTERS. 

When  the  Lord  Jesus  Christ  sent  out  his 
ministers  or  disciples,  "Peter  said  to  him,  we 
have  left  all  and  followed  thee."  Mark  x.  28,  29, 
30  ;  "  And  Jesus  answered  and  said.  Verily  I  say 
unto  you.  There  is  no  man  that  hath  left  house,  or 
brethren,  or  sisters,  or  father,  or  mother,  or  wife, 
or  children,  or  lands,  for  my  sake  and  the  gospel's, 
but  he  shall  receive  a  hundred-fold  now  in  this 
time;  houses,  and  brethren,  and  sisters,  and 
mothers,  and  children,  and  lands,  with  persecution, 
and  in  the  world  to  come  eternal  life."  The 
ministers  of  Christ  are  promised  sisters  as  well  as 
other  friends  ;  and  at  this  time,  when  the  Church 
needs  so  many  faithful  preachers,  and  the  Lord  is 
raising  up  young  men,  who  are  forsaking  all,  I 
hope  for  Christ's  sake  and  the  gospel's;  the 
Church    needs  sisters  who  will  fee!   interested  for 


THE      C  H  U  II  C  H      W  A  .\  T  S     SIS  i'  E  II  S  ,        147 

tlie  cause  o(  God.  Moses'  sisters  helped  liim, 
Paul's  aided  liim,  and  the  present  ministers  want 
sisters  to  help  them ;  sisters  who  will  pray  for 
them.  Sisters  of  Lehanon,  your  influence  can  be 
felt,  not  only  in  this  congregation  and  town,  hut 
as  so  many  youths  are  thrown  amongst  you  from 
a  distance,  for  educational  purposes;  and  many 
froui  a  distance  preparing  for  the  holy  ministry, 
your  influence  will  be  felt  afar  offj  and  through  all 
time.  In  addition  to  your  closet  prayers,  and 
your  prayers  at  the  family  altar,  (for  you  are  not 
forbidden  to  pray  there,  and  many  of  the  best 
sisters  of  the  Church  have  prayed  with  their 
families — the  writer  of  this  had  a  mother  who 
praved  regularly  in  the  absence  of  the  father,  and 
her  prayers  were  .seldom  offered  without  tears 
from  her  eyes,  and  the  eyes  of  her  children,)  your 
social  prayers,  united,  fervent,  faithful  prayers  will 
be  heard  at  the  court  of  heaven,  and  answered  in 
blessings  rich  and  profuse  upon  the  Church  and 
the  world.  But  in  addition  to  your  prayers, 
nmch  good  may  be  done  by  your  counsel,  example, 
and  the  labor  of  your  hands ;  many  weak 
Churches  and  poor  people,  have  been  aided  by 
the  hands  of  devoted  females.  Sisters  of  Lebanoi), 
you  are  doing  much,  not  only  by  prayer,  but  by 
the  labor  of  your  hands,  I  trust ;  but  can  you  not, 
by  a  united  effort  do  hiore  ]  United,  you  would 
provoke  one  another  to  love  and  good  works,  and 
accomplish    mor"     for    others.       Seek    out    some 


]  4S      T  H  s    f:  h  I  n  c  n    w  a  n  t  s    s  i  s  t  k  r  s  . 

honevoleur  oliJHct,  some  needy  person,  to  wlioni 
voiir  own  hands  could  minister,  and  let  it  be  said 
in  the  day  ot"  eternity,  by  those  to  wliom  } ou  liave 
ministered,  when  you  shall  meet  in  the  streets  of 
jjlory,  these  are  the  hands  that  ministered  to  me  in 
the  town  of  Lebanon  or  elsewliere,  in  yonder 
world.  Sisters,  your  united  efforts  would  provoke 
all  around  you  to  love  and  j>;ood  works.  Let  me 
remark,  in  conclusion,  that  if  all  the  preachers  and 
lay  members  of  the  Church  in  Lebanon,  fathers 
atid  mothers,  brothers  and  sisters,  w'ere  doing  what 
they  could  to  honor  God  and  save  souls,  io;norance 
and  crime  would  blush  to  be  seen  in  our  streets 
every  sinner  would  Tepent  and  turn  to  God,  or 
leave  the  place ;  and  our  friends  at  a  distance, 
wiio  love  their  children,  would  have  cause  to 
praise  God  for  ever,  for  the  blessings  bestowed  on 
their  children  who  were  sent  to  Lebanon,  in 
whose  happiness  the  sisters  took  such  an  active 
part. 

The  tender  hearted  sisters  will  pardon  the  free- 
dom I  have  used  in  calling  on  them  to  help  the 
Church.  She  cannot  live  without  your  aid  on 
earth,  and  her  bliss  would  be  incomplete  in 
heaven,  if  you  were  not   actively  employed  there. 


ON     C  II  U  R  C  }I      DOCTRINES.  149 

LETTER  ON  CHURCH  DOCTRLNES. 

Addressed  to  the  Editor  of  the  Cumberland  Presbyterian. 

I  TAKE  all  the  periodicals  of  the  Cumberland 
Presbyterian  Church,  weekly  and  monthly,  and  a 
few  short  articles  have  appeared  in  them  from  my 
pen  ;  but  I  do  not  recollect  of  having  written  any 
thing  to  you  to  fill  the  columns  of  the  Cumber- 
land Presbyterian.  1  have  had  many  thoughts  of 
doing  so,  but  they  have  gone  like  the  morning 
cloud  and  earlv  dew.  But  this  mornino;  the  Rev. 
Mr.  Lindley  and  myself,  in  conversation  about 
old  Tennnle,  revived  some  thoughts  which  I  will 
send  you  for  publication,  if  you  think  proper. 

And  first,  my  mind  turned  on  the  providence  of 
God,  that  gave  birth  to  the  Cumberland  Presbyte- 
rian Church.  She  was  not  brought  forth  by  a 
spirit  of  faction.  No  opposition  was  entertained 
to  the  mother  Church  as  a  cause  of  her  orij^in.  She 
loved  her  mother,  and  would  have  willingly  staid 
under  her  roof  had  she  not  spurned  her  from  her 
bosom.  But  for  what  was  she  thrown  from  a 
mother's  arms  \  Not  heresy,  immorality,  or  contu- 
macy, for  she  was  never  convicted  of  either. 
But  the  providence  of  God  that  gave  rise  to  the 
Cumberland  Presbyterian  Church  in  your  country 
occupied  my  mind,  and  with  thoughts  on  that 
subject  the  balance  of  my  sheet  will  be  filled. 


150  ON    CHURCH     IXJ  (J  T  II  I  N  E  s . 

Early  in  1831,  if  I  mistake  not,  a  vacant 
congregation  of  the  Presbyterian  Church  on 
Upper  Tenmile,  Washington  county,  Pa.,  Laving 
seen  in  Buciv's  Tlieological  Dictionary,  a  succinct 
account  of  the  Cumberland  Presbyterian  Church, 
by  their  Session,  directed  one  or  two  of  their 
members  to  write  to  some  member  of  the  Cumber- 
land Presbyterian  Church.  At  the  General 
Assembly  of  the  Cumberland  Presbyterian  Church, 
in  May,  1831,  Dr.  Cossit  laid  before  that  body  a 
letter  or  two  from  that  country,  requesting  some  one 
or  more  ministers  of  the  Cumberland  Presbyterian 
Church  to  visit  them.  Whereupon  the  Assembl}' 
appointed  Rev.  Messrs.  Alexander  Chapman, 
John  Morgan,  A.  M.  Bryan,  Reuben  Burrow,  and 
R.  Donnell  to  visit  that  country.  Those  brethren 
appointed  to  hold  a  Camp  Meeting  on  Tenmile, 
Washington  county,  Pa.,  the  third  Sabbath  of 
September  following,  if  the  people  were  willing 
to  do  so.  They  parted  in  Nashville  in  May. 
Chapman.  Morgan,  and  Bryan,  soon  after  started, 
and  travelling  and  preaching  through  Kentucky 
and  Ohio,  reached  their  destination  perhaps  some 
time  in  July.  Burrow  and  Donnell  passed  through 
Tennessee,  North  Carolina,  Virginia,  and  part  of 
Maryland,  crossing  the  Alleghany  Mountains,  on 
the  Cumberland  Road,  and  met  their  brethren  on 
Saturday,  before  the  third  Sabbath  in  September, 
according  to  appointment,  in  a  large  encampment 
on    Tenmile,    Washinoion   countv,    Pa.       I    then 


ON      CHUKCH      i')()C   r  R  I  N  KS.  151 

felt,  and  jet  fed,  tlie  Lord  directed  tliat  mission. 
Wiien  I  survey  the  ground  over  which  I  travelled, 
in  that  country,  and  remember  the  kind  reception 
we  met  wirh,  the  many  warm  hearts  and  weeping 
eyes  we  left  behind,  when  we  bid  farewell  to  that 
land,  we  could  wish  ourselves  standing  in  your 
midst  once  more.  But  this  wish  may  never  be 
met,  until  we  meet  in  heaven.  To  that  land  may 
all  our  hearts  aspire  and  our  faces  be  set ! 

The  doctrines  first  preached  amongst  you  are, 
we  presume,  preached  still — a  system  calculated 
to  give  God  all  the  glory,  and  yet  to  save  the 
veriest  sinner  of  Adam's  family  who  believes  in 
the  Lord  Jesus  Christ,  I  will  close  with  a  brief 
summary  of  the  Doctrines : — 

1st.  The  Unity  of  God.  2dly.  The  Trinity  of 
God.  Srdly.  His  perfections,  divided  into  three 
classes;  1st.  His  moral,  which  constitute  a  rule  of 
action.  2dly.  His  natural  wisdom  and  power, 
which  constitute  an  agent.  Srdly.  Those  perfec- 
tions which  convey  to  our  mind,  an  idea  of  the 
degree  in  which  he  possesses  the  rule  and  power 
of  action.  He  is  infinite,  eternal,  and  unchange- 
able in  his  being,  wisdom,  power,  holiness,  justice, 
goodness  and  truth. 

4.  Man  was  created  upright,  but  fell  from  that 
holy  and  happy  estate,  into  an  estate  of  sin  and 
misery. 

5.  God  graclouslv  chose  all  mankind  to  a  day 
of  probation  in  Christ,  and  [)ersonal  election  turns 


162  ON      CHURCH      D  0  C  T  Jl  I  ^  E  S . 

on  sanctification   of  the  Spirit,  and    belief  of  the 
truth. 

6.  Jesus  Christ  is  both  divine  and  human — two 
distinct  natures  and  one  person  for  ever. 

7.  He  died  for  all  men.  As  many  as  were 
elected  to  a  day  of  probation,  were  atoned  for  by 
tbe  Son. 

8.  The  Holy  Spirit  convinces  the  world,  and 
operates  on  as  inany  as  were  atoned  for,  and  as 
many  as  were  elected.  All  were  atoned  for, 
because  the  Father  had  chosen  all  to  obtain  salva- 
tion through  Jesus  Christ. 

9.  Conviction  is  the  result  of  Divine  operation. 

10.  Repentance. 

11.  Faith  in  Christ. 

12.  Justification. 

13.  Adoption. 

14.  Regeneration. 

15.  Sanctification. 

16.  Glorification. 

17.  The  resurrection  of  the  dead,  both  of  the 
just  and  unjust. 

18  A  day  of  judgment  and  a  state  of  ivJure 
rewards  and  punishments. 

And  now,  my  dear  brother,  as  I  may  never 
more  see  you,  or  any  of  the  dear  people  who  read 
your  valuable  paper,  let  me  exhort  you  all  to  stand 
fast  in  the  faith — quit  yourselves  lik^  men — 'te 
strong.  The  Church  in  that  country  must  act 
defensively.     Sustain  your  own  ground,  W\t  be  not 


ON      CHURCH      DOCTRINES.  153 

contented  with  defence  alone.  You  must  operate 
aggressively;  jpu  must  pull  down  strongholds  of 
sin  and  Satan :  jou  must  strive  for  Church 
extension,  and  when  you  lengthen  your  .cords 
you  must  strengthen  your  stakes.  There  is 
much  land  yet  to  be  possessed;  and  while  you 
are  defending  your  own  ground,  and  building  up 
your  own  Church,  always  he  ready  to  extend  the 
hand  of  Christian  friendship,  to  all  who  are  doing 
the  work  of  Christ,  as  ye  also  do.  You  must  not 
be  inattentive  to  Education,  that  excellent  hand- 
maid of  the  Church.  The  old  saying  is  true, 
they  that  rock  the  cradle  govern  the  world,  and 
they  that  teach  the  children  will  church  them. 
Do  not  think  if  you  are  inattentive  to  schools, 
you  can  hold  up  your  Churches.  Your  people 
must  take  an  active  part  in  the  labor  and  expenses 
of  schools,  and  so  with  your  ministers ;  and  never 
believe  you  can  serve  God  with  that  which  costs 
you  nothing. 

Finally,  brethren,  farewell!  Be  perfect,  be  of 
good  comfort,  be  of  one  mind.  Live  in  peace, 
and  the  God  of  love  and  peace  shall  be  with  you. 
Work  with  God,  and  work  with  one  another. 


154        INTERESTS      OF       THE      CHURCH. 


THE  INTERESTS  OF   THE  CHURCH. 

Tlie  University  of  Lebanon  promises,  at  this 
time,  to  meet  the  most  sanguine  expectations  of 
its  friends ;  and  could  there  be  a  Theological 
Department,  in  full  operation,  the  Church  in 
g:eneral  would  be  greatly  profiled.  A  Theological 
Department,  well  sustained,  has  long  been  a  desid- 
eratum in  our  Church,  and  if  our  Church  would 
form  Educational  Societies,  and  by  personal, 
congregational,  and  Presbyterial  efforts,  aid  all 
young  men  connected  with  the  Church,  whom 
God  might  call  to  preach,  and  send  them  here,  or 
to  some  good  institution  of  learning,  the  call  for 
pastors  and  missionaries  would  soon  be  met. 
Especially  if  the  Church  will  pray  the  Lord  of 
the  harvest  to  send  more  laborers,  and  then  sustain 
those  who  labor  in  the  field,  either  as  pastors  or  as 
missionaries,  our  Board  of  Missions  would  then 
have  men  and  means  to  meet  the  Macedonian  cry, 
coming  up  from  every  direction.  The  Board  wish 
to  take  no  young  man  away  from  any  field,  where 
he  can  be  sustained  :  all  the  Board  wish,  is,  to  carry 
out,  as  fully  as  possible,  the  designs  of  the  Church. 
Young  men,  coming  up  to  Lebanon  to  prepare  for 
the  ministry,  will  not  be  influenced  by  the  Board 
to  leave  the  congregations  and  Presbyteries  which 


RELIGION     OF     THE     R  I  B  L  E  .  155 

have  sent  tliem  here,  aidiiio;  them  to  come,  and 
willing  to  sustain  them  on  their  return.  But  it" 
Churches  and  Preshyteries  will  not  aid  tiiem  in 
coming,  and  not  sustain  them  on  their  return,  the 
Board  would  wish  to  aid,  when  it  would  be  ueces- 
sary  and  send  to  destitute  parts. 

The  Church  need  not  be  afraid  in  sending  her 
young  ministers  here  to  prepare  for  the  work,  that 
the  Church  iiere  or  the  Board,  will  send  them  to 
other  fields  of  labor,  when  they  can  be  sustained  by 
the  country  from  which  they  come.  We  are 
workers  together  with  God,  The  Lord,  whose 
the  field  is,  designs  it  should  be  cultivated ;  and 
our  Ciiurch  ought  to  labor  to  carry  out  his  designs. 
Our  beloved  Church  has  not  had  much  experience, 
either  in  aiding  young  men  to  obtain  an  education, 
or  in  supporting  those  who  aie  laboring  in  the  field. 
But  she  is  improving  in  every  respect,  and  we  hope 
soon,  she  will  practically  know  how  to  promote  her 
own  interest,  by  sustaining  those  who  labor  for  her 
prosperity. 


RELIGION    OF    THE    BIBLE. 

I  APPROVE  of  the  religion  of  the  Bible,  because  it 
is  just  to  God  and  safe  to  man  ;  and  it  has  more 
claims  to  our  confidence  and  love,  than  anv  other, 


156  RELIGION      OF      T  H  E    B  I  B  L  E  . 

from  the  fact  that  it  has  the  strongest  wisdom  to 
sustain  its  claims,  and  the  best  object  to  warm  the 
heart  and  sanctify  the  affections.  The  pardon  it 
grants  is  full  and  free,  and  for  Christ's  sake,  the 
image  it  restores  to  the  heart,  confirms  the  cove- 
nant. Faith  enters  into  it  as  the  seal  of  the  Holy 
Spirit,  and  the  earnest  of  the  believer's  inheritance: 
'  after  that  ye  believed  ye  were  sealed  with  the  Holy 
Spirit  of  promise.'  And  the  seal  is  to  the  day  of  re- 
demption— until  all  the  business  of  time  is  wound 
up.  But  there  are  many  things  connected  with 
these  great  cardinal  points  of  but  small  moment, 
about  which  Christians  differ ;  yet,  correct  opinion.s, 
even  in  the  smallest  matters,  are  the  best  guardians 
of  Christian  morality  and  practical  religion  ;  and, 
therefore,  should  be  sought  after  by  all  men  who 
know  and  love  the  truth.  The  religrion  of  the  Bible 
binds  us  to  God  and  one  another — erroneous  sen- 
timents have  a  tendency  to  separate  us  from  God 
and  man.  God  is  love,  and  he  that  loveth  dwelleth 
in  God  and  God  in  him :  and  he  that  loveth  God, 
loveth  him  that  is  begotten  of  him. 

I  will  here  take  the  liberty  to  object  to  the 
opinions  entertained  by  some  professed  (Christians. 
— I  object  to  any  mode  of  Christian  baptism 
being  considered  essential  to  Church  membership, 
and  communion  at  the  Lord's  table,  from  the  fol- 
lowing considerations: 

1st.  Because  the  Bible  no  where  positively 
expresses  the  mode,  and  to  entertain  the  sentiment, 


RELIGION     OF     THE      B  I  U  L  E  .  157 

that  the  mode  is  essential  to  Church-membership 
and  Christian  communion,  is  a  postscript,  or,  add- 
ingr  to  the  word  of  God. 

2nd.  It  confounds  the  mode  with  the  thins 
done,  and  is  calculated  to  establish  a  formal  or  ex- 
ternal religion. 

3rd.  I  object  to  the  mode  being  essential,  be- 
cause it  is  contrary  to  experimental  religion.  Every 
Christian  under  the  influence  of  first  love,  which 
is  simple  and  sincere,  loves  all  that  love  the  Lord 
Jesus  Christ;  and  could,  without  regard  to  modes 
or  forms,  meet  them  at  the  Lord's  table.  But  the 
sentiment  that  makes  the  mode  of  baptism  essential 
to  communion,  is  contrary  to  Christian  experience 
— not  only  the  young,  but  old  Christian — for 
whenever  the  Christian  feels  the  love  of  God,  he 
feels,  also,  love  to  the  brethren,  or  all  who  have  the 
divine  image. 

4th.  I  object  to  the  sentiment,  because  it  created 
schism  in  the  body  of  Christ.  Every  Christian  is  a 
member  of  Christ's  spiritual  body,  whether  Jew  or 
Gentile;  if  he  believe  in  Christ,  he  is  a  member  of 
his  body.  But  he  that  makes  the  mode  essential  to 
Christian  communion,  cuts  off  from  Christ  some 
of  the  dear  members  of  his  body. 

5th.  I  object  to  the  sentiment,  because  it  is  des- 
titute of  Christian  courtesy.  The  community  that 
ujakes  the  mode  of  baptism  essential  to  membership 
and  communion  at  the  Lord's  table,  do  not  inquire 
for    t('slimo!ii;j's   of   ijood    bt'liin  iu>).r,    \>  Ikmi    they 


158  COMMENT     ON     J  U  D  E     NINTH. 

receive  members  from  other  climclies.  A  certificate 
of  good  standing  in  other  churches,  is  of  no  vaUie. 
Tins  is  rontrarv  to  Christian  courtesy,  and  the  cour- 
tesy of  all  associations ;  and  it  opens  a  door  ot 
retreat  to  all  who  wish  to  withdraw,  to  do  so, 
without  asking  the  body  to  which  they  belong  for 
testimonials  of  their  good  standing  in  society. 


COMMENT  ON  JUDE  NINTH. 

"  Yet  Michael,  the  archangel,  when  contending 
with  the  devil,  he  disputed  about  the  body  of  Moses, 
durst  not  bring  against  hini  a  railing  accusation,  but 
said,  The  Lord  rebuke  thee." 

1.  From  the  text,  we  learn,  that  devils  are  intel- 
ligent beings,  and  were  made  upright,  but  kept  not 
the'r  first  estate. 

2.  They  will  contend  with  good  and  great 
angels,  who  have  kept  their  first  estate,  and  also 
with  good  men. 

3.  The  subjects  about  which  they  dispute,  are 
such  things  as  are  not  clearly  revealed  in  the  Bible, 
Such  things  as  are  clearly  revealed,  can  be  easily 
sustained.  The  devils  themselves,  acknowledge 
Jesus  Christ  lo  be  the  Son  of  God, 


C  U  M  SI  E  .\  T      ON      J  U  D  E      NINTH.         159 

4.  Good  angels  and  men  leave  God  to  be  l)otli 
Judge  and  Executioner. 

Angels  are  intelligenl  beings:  and  falling  from 
their  first  estate,  do  not  lose  their  intellecrna!  powers, 
but  their  good  moral  qualities.  And  although 
they  are  intelligent,  they  are  intelligent  devils — 
disposed  to  dethrone  Jehovah,  and  deface  his  image 
in  man,  or  wherever  it  is  found.  The  devil  is  a 
tempter — a  disputant — and,  if  he  loves  any  thing, 
lie  loves  sin — he  loves  to  dispute — because,  by 
disputation,  he  may  put  angels  and  good  men  off 
their  guard,  and  lead  them  to  usurp  the  throne  of 
God,  and  take  the  reins  of  government  into  their 
own  hands,  and  thus  rebuke  the  devil — themselves 
not  saying,  The  Lord  rebuke  thee. 

But  2nd.  The  subjects  of  dispute  are  dark  and 
liiic  rtain  things; — such  as  the  body  of  Moses. 
Moses  died  in  the  land  of  Moab,  and  the  Lord 
buried  him  in  the  valley;  and  no  man  knoweth  of 
his  sepulchre  until  this  day.  Had  the  children  of 
Israel  found  his  body,  they  would  likely  have  wor- 
shipped it.  The  Lord  acted  wisely  in  concealmg 
it  ;  and  are  we  not  safe  in  saying,  many  other 
things  are  concealed  from  man,  not  essential  to  his 
salvation,  which,  if  they  had  been  plainly  revealed, 
might  have  become  objects  of  worship.  The  mode 
of  water  baptism,  seems  not  to  be  plainly  revealed. 
Baptism  is  enjoined,  but  the  mode  is  not  so  clear. 
And  on  account  (>f  its  obscurity,  and  not  being 
essential  to  sahntinji.  ii  is  one  of  the  best  subjects 


IGO  C  IJ  iM  iM  E  N  T      ON     J  U  U  E     N  1  N  T  l{  . 

for  the  Devil  to  dispute  about.  Tiie  mode  can't 
be  settled  by  the  Bible :  and  if  it  could,  it  would 
not  save  the  sinner.  But  inasmuch  as  it  is  a 
(Church  ordinance — but  its  mode  not  known — it 
would  do  for  devils  to  dispute  about,  and  all  such 
doubtful  matters.  The  devil  has  much  more  to 
contend  about.  Clear  important  truths  admit  o-f 
but  little  contention.  An  old  preacher  once  said 
in  the  pulpit,  that  he  had  often  been  asked  about 
Pharaoh's  chariot,  and  the  sprinkled  birds,  but  no 
one  had  ever  asked  him  what  it  was  to  be  born 
again.  ^ 

But  3rd.  Railing  accusations  should  not  be 
brought  against  the  Devil.  It  is  true,  that  ironv  has 
been  used  by  good  men  against  bad  men  ;  and  there 
are  some  vices,  and  perhaps  some  errors,  which 
can  only  be  put  to  the  blush  by  ridicule.  And 
there  are  some  men  who  think  they  never  have  a 
powerful  antagonist,  unless  he  can  rail  and  use  as 
hard  words  as  themselves.  But  Michael  did  not 
determine  the  subject  by  hard  words,  but  left  this 
dark  and  doubtful  subject,  and  the  sentence  to  be 
passed  upon  him,  to  the  Lord.  Michael  was  a 
good  angel,  and  would  not  claim  to  be  Judge  and 
executioner.  He  was  a  holy  angel,  and  would  not 
sin  so  against  God.  He  was  a  chaste  angel,  and 
could  not  pollute  the  language  of  heaven.  He 
was  a  subordinate  angel,  and  would  leave  all  to 
God.  He  was  a  peaceable  angel,  and  knew  that 
railinoj  was  contra rv  to  the  Prince  of  Peace. 


DEVILS     C  A  S  T  I  .\  G     <)  L  T     D  K  V  I  !,  .?  .  ]  G  1 

It  m;iy  he  that  Michael  was  enrriisted  with  the 
l)nrial  of  Moses;  aud  the  Devil,  who  was  ouce  an 
angel  of  light,  was  well  acquainted  with  iiini,  con- 
demned Iiin)  for  concealing  the  grave  and  hody  of 
Moses.  He  reasoned  with  Michael  thus  :  It  would 
be  of  great  service  to  the  children  of  Israel,  to 
know  where  his  body  was; — and  thus  tried  to  get 
Michael  to  betray  his  trust.  And  when  he  would 
believe  and  obev  God  rather  than  submit  to  his  rea- 
soning, he  had  recourse  to  railing.  This  he  could 
do  as  a  devil.  But  although  Michael  could  reason, 
he  must  not  rail.  In  this,  the  Devil  could  excel 
Michael ;  hut  Michael  submitted  all  to  God.  So,  my 
brethren,  let  us  do  in  all  cases,  when  brought  in 
contact  with  the  Devil.  I  have  seen  much  evil  grow 
out  of  devils  casting  out  devils.  Whenever  we 
attempt  to  cast  out  devils,  let  us  do  it  by  the  finger 
of  God 


«    DEVILS  CASTING  OUT  DEVILS. 

Not  long  since,  reviewing  the  history  of  the 
world,  a  case  came  up,  which  transpired  about 
eighteen  hundred  years  ago,  which  interested  me 
very  much  ;  and  I  thought  I  would  give  it  to  the 
world;  and  it  possiblv  might  illustrate  some  dark 
and  difticult  cases  in  ilje  nineieendi  century. 
I  I 


J  02       O  F.  V  I  L  S     C  A  S  T  I  N  r;     o  (J  r     n  F,  V  I  l.  s  . 

The  rase  was  this :  Otic  devil  rastinir  out 
another.  I  was  much  interested  to  learn  his 
process,  and  see  how  he  could  accomplish  his 
object,  and  how  his  process  would  result;  and  it 
turned  out  just  like  a  devilish  effort  would  do — 
both  parties  were  injured.  But  the  one  that 
commenced  the  attack  was  the  most  injured. 
That  vou  may  see  that  the  case  I  refer  to  was 
not  fiction,  see  in  the  History  of  the  World, 
Acts  xix.  13-16  :  "  Then  certain  of  the  vagabond 
Jews,  exorcists,  took  upon  them  to  call  over  them 
that  had  evil  spirits,  the  name  of  the  Lord  Jesus, 
saying,  We  adjure  you,  by  Jesus,  whom  Paul 
preacheth.  And  there  were  seven  sons,  of  one 
Seeva,  a  Jew,  and  chief  of  the  priests,  which  did 
so.  And  the  evil  Spirit  answered  and  said,  Jesus 
I  know,  and  Paul  I  know ;  but  who  are  ye  1 
And  the  man  in  whom  the  evil  Spirit  was, 
leaped  on  them,  and  overcame  them,  and  prevailed 
against  them,  so  thai  they  fled  out  of  that  house 
naked  and  wounded."' 

f  have  observed,  that  in  the  process  of  onf 
devil  casting  otit  another,  he  never  attempts  it 
as  a  devil,  but  always  puts  on  another  form — 
an  angel  of  light;  or,  as  in  the  case  before  us, 
the  attack  against  the  evil  Spirit  was  made  in 
the  name  of  Jesus,  whom  Paul  preached.  He 
always  goes  masked  :  hence,  he  always  attends 
masquerade  parlies  and  balls,  and  attempts  but 
little,  in    this  world,  without  a   mask:   but   he   is 


DEVILS     CASTING     OUT     DEVILS.      163 

Still  as  uiucli  of  a  devil,  when  he  goes  in  an 
angel's  dress,  and  in  the  name  of  Christ,  and  his 
object  is  the  same,  as  though  he  appeared  in 
the  Devil's  livery ;  and,  when  he,  in  his  angelic 
dress,  opposes  Christianity,  he  always  calls  Christ 
Beelzebub,  and  does  not  oppose  him  for  a  good 
work,  but  for  blasphemy — he  being  a  man,  maketh 
himself  a  God.  Just  so,  when  he  opposes  the 
Church  of  Christ;  he  calls  Christians  hypocrites; 
and  in  his  angelic  dress,  he  is  going  to  purge  the 
Church  of  its  hypocrites  and  false  prophets;  but, 
although  he  is  thus  dressed,  he  has  the  devil's 
spirit.  Enmity  is  his  nature,  and  his  operations 
will  show  what  spirit  he  is  of.  Satan  cannot 
love,  he  hates  morality ;  but  never  opposes  it, 
until  he  gives  it  the  name  of  vice,  and  then 
becomes  the  opposer  of  vice ;  but,  by  such  a 
spirit  as  to  open  the  very  flood-gates  of  immorality 
upon  the  world  ;  and  the  evil  spirit  he  opposed 
in  an  angel's  dress,  leaps  upon  him,  and  overcomes 
his  an^^el  dress,  and  he  shows  himself  all  devil; 
then  the  people  learn,  when,  perhaps,  it  is  too 
late,  that  the  devil  was  at  the  bottom  of  all :  and, 
although  it  was  his  great  zeal  for  religion  and 
morality  which  led  him  to  such  action,  yet,  his 
course  to  stop  it  only  opened  the  way  to  more 
immorality  and  irreligion.  If  he  really  appeared 
the  devil  opposing  the  devil,  his  kingdom  would 
be  divided,  and  could  not  stand;  but  he  appears 
as  an  angel  of  light  opposing  the  devil,  and  the 


164       D  E  V  I  T,  S     C  A  S  r  1  N  O      OUT      I)  F,  V  I  L  »  . 

people  are  l)linded  by  him;  and  too  often  join 
with  him,  and  cry  out,  Come  and  see  my  zeal 
for  the  Lord  of  Hosts !  when  tlie  spirit  of  the 
devil  is  in  it.  And  the  result  is,  when  we  oppose 
any  thing  under  the  name  of  evil,  with  an  evil 
spirit,  we  are  overcome  by  the  evil  spirit,  and  our 
professed  Christianity  is  overcome,  and  we  are 
found  on  the  devil's  side.  With  our  professed 
zeal  for  literature,  morality,  and  religion,  we  injure 
every  thing  good,  and  contribute  to  the  devil's 
kingdom. 

The  devil  is  fond  of  excitement,  and  seems  to 
impregnate  the  very  air  (for  he  is  the  prince  and 
power  of  the  air)  with  faction ;  and  when  the 
excitement  abates,  the  feelings  settles  down  in 
opposition  to  God  and  religion,  and  people  become 
opposed  to  each  other,  and  an  unpleasant  state 
of  heart-burning  is  felt  in  society.  The  devil  has 
his  plan  of  bringing  on  his  revivals,  and  he  always 
commences  more  like  an  angel  than  a  devil.  He 
only  whispers  at  first,  and  that  prepares  the  way 
to  talk  confidentially,  with  promises  to  keep  secret; 
but  the  secret  keeper  wants  somebody  else  to  help 
keep  the  secret ;  and  some  get  it,  who  think  the 
secret  too  good  or  bad  to  be  kept,  and  it  is  no 
longer  a  secret:  property  is  injured,  society  is 
injured,  and  perhaps  the  very  one  who  rose  up 
to  cast  out  the  devil  is  ovelTome,  and  suffers  more 
than  the  one  he  attempted  to  cast  out,  as  in  the 
text    before    us:    the    evil    spirit    answers.    "Jesns 


A     SHORT     S  K  R  >I  O  N  .  105 

1  know,  and  Paul  I  know;  but  who  are  ye?'' 
The  excitement  rises  higher,  and  the  last  evil 
is  worse  than  the  first :  the  tide  rises  to  the  hijjhest 
point,  and  then  begins  to  abate.  It  began  by  evil 
imaginations,  and  rises  to  fixed  hatred,  and  death 
is  the  finishing  stroke. 

Let  us,  my  brethren,  never  attempt  to  cast  out 
devils  by  Beelzebub,  lest  we  be  overcome  by  the 
very  devils  we  oppose,  and  have  to  leave  that 
house  naked  and  wounded. 


A  SHORT  SERMON  FROM  A  LONG 
TEXT. 

2  Chron.  xix.  5 — 7:  "And  he  set  judges  in 
the  land,  throughout  all  the  fenced  cities  ot'Judah, 
city  by  city ;  and  said  to  the  judges,  Take  heed 
what  ye  do:  for  ye  judge  not  for  man,  but 
for  the  Lord,  who  is  with  you  in  the  judgment. 
Wherefore  now,  let  the  fear  of  the  Lord  be  upon 
you;  take  heed  and  do  it:  for  there  is  no  iniquity 
with  the  Lord  our  God,  nor  respect  of  persons,  nor 
takino;  of  gifts." 

Our  text  develops  the  policy  of  Jehoshaphat, 
(under  the  Divine  Hand,)  the  son  of  Asa:  he  set 
his  heart  to  seek  the  Lord  God  of  his  father  David, 


16G  AS  n  ()  R  T    s  E  i;  m  o  n 

and  to  l)r'mg  Judali  hack  to  the  service  of  the  true 
God.  He  liad  riches  and  lioiior  in  abundance,  and 
his  lieart  was  lifted  up  in  the  ways  of  the  Lord. 
He  sent  heralds  to  make  known  the  will  of  God  to 
the  people;  but  he  found  that  mere  declaration  was 
not  sufficient ;  judicial  proceedings  must  be  resorted 
to  also.  He  therefore  established  two  classes  of 
judges  :  one  ecclesiastic,  the  other  civil.  These 
judges  or  elders,  were  formed  into  three  courts.  The 
court  of  three,  determined  small  matters;  perhaps 
it  was  only  a  court  of  arbitration — each  party 
choosing  a  judge,  and  they  two  chose  a  third. 
The  second  court  consisted  of  twenty-three  judges; 
this  court  determined  matters  of  great  uioment. 
And  the  third  court,  or  sanhedrim,  consisted  of 
seventy  or  seventy-two  judjres;  this  court  deter- 
mined matters  of  the  highest  character — both  in 
Church  and  State, 

No  judge  was  allowed  to  receive  presents,  nor 
to  regard  men  either  for  poverty  or  riches,  or  to 
follow  a  multitude,  or  be  governed  by  public 
opinion ;  but  according  to  law  and  evidence.  No 
man  was  to  lie  condemned  unheard,  nor  on  the 
testimony  of  less  than  two  or  three  witnesses ;  some 
of  them  called  of  God,  others  elected  by  the  people. 
Different  manners  obtained  of  making  known  the 
sentence.  The  Jews  made  the  sentence  known 
by  declarino: — thou  art  innocent  or  guiltv  ;  the 
Romans,  by  casting  various  tablets  into  a  bo.\ — 
marked  with  a.  for  approval,  and  c.  for  condemna- 


F  no  M     A      I,  ()  N  G     T  E  X   T  .  167 

tion  ;  some  of  the  Greeks,  by  giving  a  white  stone 
as  tiie  emblem  of  innocence,  aiul  a  black  one  as  tbe 
emblem  of  iiuilt.  See  an  allusion  to  this  in  Rev. 
ii.  17. 

The  Church  has  always  had  its  ministers  called 
of  God,  and  its  judicial  courts.  The  Gospel  Church 
has  its  courts  of  judges,  ministers  called  of  God,  and 
elders  chosen  by  the  people.  See  1  Cor.  v.  12, 
13.  "For  what  have  I  to  do  to  judge  them  also 
that  are  without?  Do  not  ye  judge  them  that  are 
within  ?  But  them  that  are  without  God  judiieth." 
The  power  of  a  Church  court  is  purely  moral 
and  spiritual.  It  is  the  duty  of  this  court  to  main- 
tain the  purity  and  peace  of  the  Church,  and  to 
labor  for  her  prosperity;  and  if  any  member  of  the 
Church  has  knowledge  of  any  error  or  crime  which 
ought  to  be  noticed,  let  it  be  brought  before  this 
court,  and  not  spread  it  abroad  to  the  scandal  of 
the  Church:  and  he  who  will  tell  the  faults  of  his 
brother  to  the  world  and  not  to  the  Church,  lays 
himself  liable  to  the  censure  of  the  Church.  As 
God,  therefore,  calls  men  to  preach,  and  also  to 
rule  in  his  house,  we  believe  the  policy  is  good  in 
the  government  of  the  Church,  to  have  its  courts 
formed  of  men  called  of  God,  and  men  elected  by 
the  people,  to  act  in  concert  with  the  ministry. 
The  minister  needs  an  advisory  counsel,  that  is 
held  responsible  to  the  people  for  advice  given. 
The  preacher's  business  is  with  books,  in  hi.s 
studio,   in  the   pul()it,  and  in   the  domestic  circle, 


168  A     .'^  H  O  H  T     S  K  K  .M  O  N 

giving  instruction  and  offerin^i  prayer,  and  lias 
nothing,  or  little,  to  do  with  secular  matters;  and 
he  needs  advisors  acquainted  with  the  people  in  all 
their  vocations  of  life,  that  in  the  government  of  a 
Ciiurch  those  who  rule  may  be  acquainted  with  all 
the  circumstances  of  its  members.  If  the  preacher 
has  to  govern  without  an  appointment  by  the  j)eople 
to  aid  him,  he  will  have  advisors;  every  member 
of  the  Church  will  advise — but  who  is  responsible 
for  that  advice  given.  And  if  the  counsel  of  brethren 
is  not  taken  by  the  preacher,  how  many  become 
offended  that  their  sage  advice  was  not  taken? 
But  when  advice  or  counsel  is  given,  or  discipline 
carried  out  by  members  chosen  by  the  people,  they 
are  held  responsible  to  the  Church  who  elected 
them  to  aid  in  forming  a  Church  court,  and  giving 
advice  and  coui^sel  to  their  minister:  the  Church 
court,  then,  being  formed  of  men  chosen  of  God  to 
preach  as  well  as  administer  government,  and  men 
chosen  by  the  people,  let  all  such  courts,  when 
assembled  for  judicial  purposes,  regard  witii  deep 
interest  the  instructions  given  by  God  to  these 
judges: — You  must  not  condemn  or  cast  a  member 
out  of  the  Church  unheard,  nor  on  the  testi- 
mony of  less  than  two  or  three  witnesses.  You 
must  not  receive  presents  to  pervert  judgment. 
Money  may  not  be  offered  the  judges;  but  perhaps 
that  which  may  be  better  calculated  to  pervert 
judgment,  great  kindness  uvdy  be  shown  by  the  dif- 
ferent parties,  wiih  a  view  to  blind  the  eves.    Gifts 


CONFESSION     OF     FAITH.  1G9 

of  any  kind  must  have  no  influence  on  the  court ; 
popular  opinion,  or  the  voice  of  the  multitude,  must 
not  influence  tlie  court  in  its  judicial  proceedings; 
the  sentiment  should  never  be  absent  from  the 
court,  that  it  is  to  act  in  God's  stead ;  every  mem- 
ber of  a  Church  court  should  lay  his  personal 
feelings  and  interest  aside,  and  remember  he  judges 
for  the  Lord  and  not  for  man,  and  that  God  is  with 
him  in  the  judgment,  and  with  the  Lord  there  is  no 
iniquity,  nor  taking  of  gifts.  Members  of  Church 
courts  should  take  good  heed  to  act  impartiallj-, 
wisel}-,  and  justly,  as  ihey  act  for  God  who  is  with 
them  in  the  judgment,  and  at  whose  bar  they  will 
soon  appear. 

May  every  court  of  Christ  on  earth  be  a  holy 
court. 


ON    THE    CONFESSION   OF   FAITH. 

I  HAVE  read  the  discussion  on  faith  and  a  revision 
of  our  book,  and  ha\ie  thought  it  might  be  of  some 
advantage  to  say  what  the  fathers,  and  those  who 
adopted  it,  thought  and  said  when  they  adopted 
the  Confession  of  Faith. 

The  framers  of  the  book  did  not  believe  it  per- 
fect. They  i)elieved  many  words  were  retained  in 
.the  compilation  which  iniglit  be  ronsfruod  bv  those 


170  CONFESSiON     OF     FAITH. 

specially,  who  were  trained  up  under  the  West- 
minster Confession  as  the  most  ultra  sentiments  of 
Calvinism ;  and  they  found  it  difficult  to  expunge 
every  word  from  which  might  he  inferred  strong 
Calvinism,  without  making  a  new  hook  entire. 
But  they  thought  that  if  the  body  of  the  work  fully 
expressed  our  views  that  those  words  and  phrases 
more  ambiguous,  ought  to  be  understood  in  consis- 
tency with  the  body  or  general  tenor  of  the  work: 
and  under  this  conviction  they  left  words  which 
might  have  been  expunged ;  and  the  book  was 
unanimously  adopted.  The  following  may  he 
clearly  found  in  the  Confession  : 

1st.  That  all  men  were  chosen  or  elected  to  a 
day  of  grace  or  state  of  probation.  None  were 
reprobated  from  eternity. 

2nd.  That  Jesus  Christ  is  both  God  and  man 
in  two  distinct  natures,  and  person  for  ever. 

3rd.  That  he,  by  the  grace  of  God,  tasted  death 
for  every  man,  and  consequently  for  the  whole 
world. 

4th.  That  the  Holy  vSpirit  is  sent  to  convince 
the  whole  world,  that  his  operation  on  the  human 
heart  is  as  extensive  as  the  atonement;  and  the 
atonement  perfectly  accords  with  the  election  to  a 
day  of  mercy.  God  chose  all  men,  Christ  died  for 
all  men,  and  the  Holy  Ghost  strives  with  all  men. 
In  the  offices  of  the  united  three,  there  is  no  dis- 
crepancy. 

5th.    That  Adam  represented  all  his  posterity, 


CONFESSION     OF     T  A  I  T  II  .  171 

and  lliat  his  siu  was  imputed  to  his  posterity,  and 
that  we  are  all  guilty  mortals  and  totally  depraved. 
But  the  election  gave  all  an  opportunity  to  receive 
justification  and  salvation.  Tiie  atonement  consti- 
tutes the  ground  of  the  sinner's  pardon.  And  the 
Holy  Spirit,  by  his  a<>;ency  and  means,  instituted, 
controls,  disposes  and  gives  the  sinner  ability  to  do 
what  he  could  not  do  witjiout  that  influence.  He, 
the  sinner,  is  able  to  do  two  things,  and  they  must 
be  done  in  order  to  salvation.  He  must  repent  and 
believe  the  gospel.  Faith  and  repentance  go  hand 
in  hand,  only  faith  takes  the  first  step.  He  first 
believes  that  there  is  a  God,  that  God  is  truly  a 
holy  God,  and  will  punish  the  sinner.  This  is  the 
grace  of  repentance  in  its  first  grade;  the  sinner 
can  and  ought  to  put  forth  the  exercise;  but  when 
he  has  done  all  he  can  do  in  the  way  of  repentance, 
he  has  not  lessened  his  guilt  in  view  of  law  ;  he 
must  believe  in  Jesus  Christ,  or  receive  him,  or 
commit  the  keeping  of  iiis  soul  to  Christ.  If  he  do 
not  yield  to  the  Spirit,  he  cannot  repent ;  and  if 
he  do  not  repent  he  cannot  believe  ;  and  if  he  do 
not  believe  he  cannot  be  justified;  and  if  not  justi- 
fied he  must  be  damned. 

The  gospel,  which  is  an  economy  of  niercy, 
originated  with  God,  and  this  makes  it  gracious; 
and  it  is  carried  out  in  man's  agency,  and  this 
secures  personal  accountability. 

In  the  Book  we  declare  what  God  does,  and 
then  what  man  docs.     Salvation  is  an  elVect  pro- 


.172  EFFICIENCY     IN     THE     CHURCH. 

duccd   bv  a  concurrency  of  both  agencies.     Then 
Gud  begins  and  man  must  follow  or  yield. 

I  think  the  book  fully  gives  our  stand  points, 
and  by  them  doubtful  words  and  ideas  must  be 
understood.  I  could  write  all  day  on  this  sub- 
ject; but  might  darken  counsel  by  words  without 
knowledge. 


EFFICIENCY   IN   THE    CHURCH. 

The  longer  I  live  the  more  interest  I  feel  for  the 
Church  of  Christ.  It  has  a  great  work  to  do.  The 
Jewish  Church  has  introduced  the  Saviour,  who, 
by  his  death,  has  atoned  for  the  sin  of  the  world. 
It  now  belongs  to  the  Christian  Church  to  give 
publicity  to  what  he  has  done,  and  spread  his  name 
abroad  to  the  ends  of  the  earth.  I  believe  ihe  Lord 
has  raised  up  the  Cumberland  Presbyterian  Church 
in  this  great  valley,  and  in  these  ends  of  the  earth, 
as  a  little  missionary  family,  born  in  this  field  of 
missions  to  aid  other  Christian  Churches  in 
hastening  that  glorious  day,  when  the  world  shall 
be  filled  with  the  glory  of  God.  Perhaps  no  branch 
of  Zion  has  superior  advantages  in  the  field  of 
labor,  and  were  her  efficiency  equal  to  her  advan- 
tages, no  Church  could  do  more  to  promote  the 
cause  of  Christ.      The  manner  of  lier  birth  gives 


E  F  F  r  C  I  E  N  G  Y     IN     THE     CHURCH.         173 

hev  advantatics  ;  she  was  horn  in  a  revival  of  re- 
hgion,  yet  talked  of  as  the  great  revival  of  eighteen 
hundred.  She  was  born  in  this  land  of  liberty, 
and  is  properly  an  American  Church,  if  not  the 
only  one.  The  form  of  government  she  has 
adopted  is  not  only  congenial  with  our  civil  form, 
but  the  model  from  which  it  was  drawn.  Both 
preacher  and  people  have  a  voice  in  the  Church, 
from  the  lowest  to  the  highest  judicature  ;  her  sys- 
tem of  doctrines  equally  distant  from  the  extremes 
of  Theology  so  long  taught  in  the  world,  and  like 
a  pendulum,  finds  its  centre  between  the  extremes 
of  vibration,  and  being  a  medium  system,  it  is  more 
acceptable  to  the  unbiased  mind,  and  gives  our 
Church  doctrinal  advantages  no  other  enjoys.  As 
relates  to  the  terms  of  admission  into  the  ministry, 
she  thinks  the  Great  Head  of  the  Church,  in  con- 
stituting the  ministerial  body,  has  given  a  fair 
specimen,  Paul,  ApoUos,  and  Cephas,  learned, 
less  learned  and  eloquent. 

Her  terms  of  Church-membership  and  com- 
munion. She  considers  Christian  baptism  an 
ordinance  of  tiie  Church  ;  but  makes  a  difference 
between  the  thing  done  and  the  mode  of  doing  it. 
She  would  not  make  any  mode  of  water  baptism 
essential  to  membership  in  the  Christian  Church, 
or  communion  at  the  Lord's  table.  To  make  the 
mode  a  test  of  membership  or  communion,  she 
thinks  contrary  to  Christian  experience  and  the 
religion  of  the  Bible.     Her  constitution  provides  for 


174  E  F  F  1  C  I  F:  N  C  Y      1  i\     T  HE     C  H  U  R  C  H  . 

the  pastoral  relation,  as  well  as  the  field  of  mis- 
sions. She  also  has  a  Board  of  Foreign,  as  well  as 
Domestic  Missions,  which  promises  much,  though 
in  its  infancy.  She  may  not  have  every  rule  or 
by-law  to  aid  her  in  furthering  the  cause ;  but 
her  constitution  leaves  an  open  door  for  every 
facility  she  may  see  proper  to  adopt.  We  ask, 
now,  what  is  the  great  desideratum  in  our  Church 
at  the  present  time  ?  We  answer,  efficiency,  a 
consecrated  laity  and  ministry.  Our  doctrines, 
government,  and  rules,  will  not  build  up  the  Church, 
nor  be  instrumental  in  the  conversion  of  sinners, 
without  efficient  preachers  and  people.  A  preacher 
who,  like  the  lazy  dumb  dog,  neither  barks  nor 
bites,  will  not  guard  the  house.  Our  Church 
needs,  at  the  present  time,  devotion  to  the  cause. 
The  best  constructed  ship  needs  a  captain;  the 
best  constructed  engine  needs  an  engineer;  and 
tlie  best  Church  constitution  must  be  carried 
out  by  efficient  men.  Our  Church  has  schools, 
colleges,  and  a  prosperous  University,  with  her 
other  advantages.  Let  her  awake  from  her  slum- 
ber, and  put  on  the  whole  armor  of  God.  Let  her 
use  the  advantages  she  has,  and  she  will  be  a  pros- 
perous Church.  I  will  conclude  by  saying,  peace 
be  within  thy  walls,  and  prosperity  within  thy 
palaces. 


A    VIEW    OF    T II  p:    present,    ejc.     175 


A  VIEW  OF  THE  PRESENT  AND  THE 
PAST. 

In  a   Lettei-  to  a   Friend  in  Lebanon. 

The  children  of  Israel  were  directed  to  remem- 
ber, all  the  way  the  Lord  their  God  led  them,  with 
a  view  to  excite  Immilitj  and  gratitude  to  God  for 
his  care  over  them.  The  Cumberland  Presbyterian 
Church  should  never  forget  the  way  the  Lord  has 
led  her,  these  thirty-six  years  past,  and  for  ten  years 
before,  the  miracles  of  grace  wrought  in  the  west 
which  paved  the  way  for  her  organization.  I  am 
now  an  old  man.  In  1798,  I  set  out  to  seek  the 
Lord,  In  November  of  1800  I  found  him,  the 
Lord  God  merciful  and  gracious,  slow  to  anser  and 
of  great  kindness.  In  the  JNIay  of  1801,  I  con- 
nected with  the  Presbyterian  Church.  Great 
changes  have  taken  place  since  that  time.  Then 
there  was  but  one  Presbyterian  Church  in  the 
United  States.  Now  there  are  Cuml)erland  Pres- 
byterians, Old  and  New  School  Presbyterians; 
and  in  forty-five  years  more,  there  may  be  many 
more  branches  of  the  Presbyterian  Churches. 
Some  steps  iiave  already  been  taken  to  found  a 
Presbyterian  Church  North,  on  abolition  principles. 
I  hope,  as  I  am  an  old  Elder,  and  had  to  wade 
through  difficulties,  in  the  organization  of  the  Cum- 


176  A     VIEW     OF      r  H  E      I>  R  E  S  E  >  T 

bcrland  Presbyterian  Church,  that  the  members, 
voung  members  of  this  Chnrch,  will  not  stir  np 
strife  on  that  subject ;  and  that  we  will  all  work 
tO£:ether,  and  all  work  with  God.  And  if  other 
denominations  will  dispute,  divide,  and  hinder  the 
work  of  God,  the  brethren  of  the  Cnmberland 
Presbyterian  Church  will  keep  the  unity  of  the 
Spirit  in  the  bonds  of  peace. 

Oh!  what  a  change  since  1810!  Then  there 
were  but  nine  preachers  in  the  whole  body,  four  of 
whom  only  were  ordained :  all  the  preachers  then 
could  have  been  put  into  one  pulpit,  and  nearly  all 
the  members  into  one  house.  But  the  Lord  has 
greatly  increased  our  infant  Church.  We  should 
remember  all  the  way  the  Lord  our  God  has  led 
us.  Then  we  had  no  religious  paper,  no  meeting- 
houses or  but  few,  no  institutions  of  learning,  and 
not  as  many  grammar  books,  as  we  now  have 
colleu;es.  Now,  Dr.  Cossitt,  as  you  live  away  in 
that  favored  town,  editing  a  religious  paper,  and  in 
sight  of  the  University,  where  so  many  young  men 
are  preparing  for  the  ministry,  some  of  them  may 
in  a  short  time  come  and  preach  away  here,  to  the 
old  Elder  and  the  congregation  in  which  he  lives. 
Oh  !  he  wants  to  hear  some  of  them,  whose  tongues 
may  be  like  the  pen  of  a  ready  writer,  whose  heads 
may  be  fountains  of  waters,  and  whose  hearts  may 
be  filled  with  love.  Can't  you  talk  to  them  and  tell 
them  what  a  great  work  they  have  to  do,  and  how 
many  advantages  they  have  over  the  first  young 


AND     THE     PAST.  177 

men  in  the  Church  ?  Tell  them,  if  they  will  live 
luiinble  and  be  useful,  the  Churches  will  be  pleased 
with  them  and  the  institution,  and  will  help  to 
endow  it.  Tell  them  how  some  of  us  preached 
and  wept,  and  prayed,  before  they  went  there.  Old 
Brother  Calhoun,  I  understand,  lives  not  far  from 
that  place  ;  he  will  exhort  them  to  diligence.  And 
there  is  brothers  Donnell,  T.  C.  Anderson,  and 
many  others,  who  know  the  necessities  of  the 
Church,  and  will  aid  them  in  preparing  for  the 
important  work.  Tell  the  good  people  of  Lebanon 
to  take  good  care  of  the  sons  of  the  Church,  pray 
for  them  and  watch  over  them.  Some  of  their 
fathers  and  mothers  would  not  have  sent  them 
there,  if  they  had  not  heard  that  there  were  many 
prayino;  people  in  that  place.  That  the  young 
brethren  there  and  every  where  else,  preparing  for 
the  ministry,  may  shine  as  lights  in  the  world,  is 
my  ardent  desire  and  constant  prayer. 

A  short  history  of  our  beloved  Church  maybe 
profitable  to  all,  and  shall  close  this  letter.  The 
first  Presbytery  was  constituted  4tli  of  February, 
1810,  at  Rev.  Samuel  McAdow's,  Dixon  county, 
Tenn  ,  by  Rev.  S.  McAdow,  Finis  Ewing,  and 
Samuel  King,  all  of  whom  have  gone  to  their 
rewards.  In  April,  1813,  two  other  Presbyteries 
were  constituted :  the  Elk  and  Logan.  These 
Presbyteries  met  the  Cumberland,  at  the  Beech 
meeting-house  and  constituted  a  Synod,  on  the  5th 
of  October^  1813.    Fasting  and  prayer,  both  public 


178  A     VIEW     OF     THK     PRESENT- 

and  private,  were  common  at  that  time.  The  4th 
Monday  in  May,  1817,  was  observed  as  a  day  of 
fasting  and  prayer,  for  more  lal)orers.  The  work 
of  God  greatly  revived  that  year,  and  many  laborers 
were  called  forth  ;  and  their  circuits  were  their 
colleges.  On  the  4th  Tuesday  in  May,  1820,  the 
McGee  Presbytery  was  constituted,  in  Missouri, 
then  a  territory.  On  the  18th  of  October,  1821, 
the  Elk  Presbytery  was  divided,  and  Alabama 
and  Tennessee  Presbyteries  were  ordered  to  be 
constituted.  At  this  time  also,  the  Anderson 
Presbytery  was  stricken  off  from  the  Logan ;  and 
Lebanon  from  the  Nashville.  On  the  16th  oi 
October,  1822,  Illinois  Presbytery  was  stricken  off 
from  the  Anderson  and  McGee  Presbyteries.  Since 
that  time,  many  Presbyteries  and  Synods  have  been 
constituted:  the  number  and  brief  history  of  which^ 
together  with  the  formation  and  history  of  our 
General  Assembl}',  I  may  hereafter  furnish,  provided 
no  other  does  so,  and  I  have  leisure.  Many  literary 
institutions  of  different  grades  have  been  established, 
and  many  periodicals,  both  weekly  and  monthly, 
are  now  published. 

But  I  must  close  this  interesting  narrative.  We 
ought  to  be  humble  and  thankful  as  a  Church,  take 
encouragement  and  labor  day  and  night;  our  work 
has  just  commenced. 


C  O  M  JM  P:  N  T  ,     E  T  C  .  1  70 


COMMENT  ON  FIRST   PETER  IV.  12. 

"  Beloved,  think  it  not  strange  concerning  the 
fiery  trial  which  is  to  try  yon,  as  though  some 
strange  thing  happened  to  you." 

How  common  it  is  for  Christians  to  think  strange 
of  their  fiery  trials,  as  though  they  had  never  heard 
of  such  tilings;  and  yet  the  Bible  abounds  with 
declarations  of  this  character.  "Yea,  and  all  that 
will  live  godly  in  Christ  Jesus  shall  suffer  persecu- 
tion ;"  2  Tim.  iii.  12.  And  again  :  "  These  are  they 
who  have  come  through  great  tribulation,"  &c. 
And  have  we  espoused  the  cause  of  Christ,  and  yet 
think  it  strange  that  we  have  tribulation  in  the 
present  world  ?  The  truth  is  every  individual  who 
espouses  the  cause  of  Christ,  should  calculate  on 
wading  deep  waters,  breasting  heavy  storms,  and 
passing  through  the  fiery  darts  of  the  wicked  one. 
God  tries  his  people  to  prove  their  faith  and  every 
gr;»ce :  '-the  trial  of  your  faith,  being  much  more 
precious  than  of  gold  that  perisheth.''  One  of  the 
primitive  saints  said,  "I  know  that  when  I  am 
tried,  I  shall  come  forth  as  gold."  But  saints  are 
sometimes  tried  not  only  to  prove  their  sincerity, 
but  to  be  an  example  to  others.  "Ye  have  heard 
of  the  patience  of  Job,  and   have  seen  the  end  of 


180  CO  M  M  E  N  T    O  N    FIRS  T     I'  K  J'  i;  R 

the  Lord,"  or  the  design  he  had  in  liis  afflictions. 
See  how  varied  his  trials,  and  how  severe  ;  one 
came  and  told  him  of  what  had  befallen  his 
children;  another  his  camels;  and  before  he  was 
done  speaking,  another  came  with  evil  tidings 
about  the  sheep,  &c.,  &c.,  until  all  he  had  was 
gone.  So  with  good  people  in  the  present  day. 
But  should  we  think  strange  of  it  I  Not  at  all.  All 
these  trials  have  befallen  others,  and  can  we  expect 
to  escape  1  If  we  are  the  heads  of  families,  or  the 
heads  of  any  department,  our  messenger  informs  us 
one  of  the  children  is  sick,  or  one  of  the  house-hold 
servants  is  ready  to  die ;  your  father  is  at  the  point 
of  death ;  your  mother  cannot  live  long ;  the  house  is 
deranged,  the  stock  is  suffering,  the  farm  is  out  of 
repair,  the  crop  is  burning  up  for  the  want  of  rain, 
or  the  flood  is  sweeping  it  away  :  but  many  of  these 
are  small,  and  common  to  all  men.  Deep  interest 
is  felt  for  the  education  of  the  children,  schools  are 
established,  good  teachers  must  be  had,  but  there  is 
want  of  union  amono;st  the  citizens.  One  wants 
this  teacher,  another  that  one  ;  and  other  difficulties 
take  place ;  union  is  dissolved  and  the  institution 
broken  up ;  the  parents  and  guardians  are  afflicted  ; 
harmony  is  destroyed.  But  how  many  civil  broils 
and  pohiical  contentious  !  These  all  contribute  to 
fill  up  the  good  man's  cup.  But  here  is  the  Church 
of  God,  preferred  by  the  good  man  to  his  chief 
joy.  Christians  differ  ;  and  the  fighting  of  Christ's 
sheep  presao;es  foul  and  stormy  •^\  eather.  iMembers  of 


FOLRTH     AND     T  \V  E  L  F  T  H  .  181 

the  same  congregation  differ,  and  are  cold-hearted 
to  one  another;  the  good  man  hears  of  one  member 
walking  disorderly ;  another  has  neglected  the 
sanctuary;  the  prayer-meeting  is  cold  and  but 
thinly  attended ;  but  little  attention  to  the  Sabbath 
school;  family  prayer  is  neglected,  perhaps  by 
many;  the  preacher  himself  is  cold  and  perhaps 
neglects  his  duty;  the  people  think  the  preacher 
can  get  along  better  than  they  can  ;  he  has  nothing 
to  do  but  be  religious,  and  we  have  so  many 
troubles ;  we  must  attend  to  ourselves  and  let  him 
do  the  best  he  can ;  he  don't  need  our  aid — not 
ever  our  prayers.  The  good  man  is  grieved ;  no 
revivals  of  religion — none  enquiring  the  way  to 
Zion ;  all  the  ways  of  Zion  do  mourn.  A  letter 
informs  him  a  congregation  has  lost  one  of  its  most 
prominent  lay-members;  another  informs  him  of 
the  death  of  one  of  the  most  useful  ministers; 
another  minister  has  fallen  a  prey  to  temptation. 
All  these  thino;s  combine,  with  personal  and  inward 
evils,  presumption,  and  despair,  to  afflict  the  pious 
heart.  Satan  tempts  to  distrust  the  faithfulness  of 
God ;  one  day  I  shall  fall  by  the  hand  of  my 
enemy.  Hath  God  forgotten  to  be  gracious  1  Hath 
he,  in  anger,  shut  up  his  tender  mercies  1  All 
these  things,  and  others  innumerable,  and  perhaps 
much  greater,  afflict  the  Christian.  "  But  beloved, 
liiink  it  not  strange."  Did  you  live  in  other  parts 
of  the  world,  your  trials  might  have  been  as  great 
or  iiieater       \l,\(\   you    lirt'd    in    David's  day,  and 


182  COMMENT     ON     FIRST     PETER 

been  as  j^ood  a  man  as  he  was,  30U  would  perhaps 
have  had  as  severe  trials.  Had  you  lived  in  the 
days  of  the  Saviour  and  his  Apostles,  your  trials 
would  have  been  more  fiery.  Had  you  hved  in 
those  days,  one  niiglit  have  written  to  you,  "  many 
of  the  people  say  Jesus  is  mad  and  hath  a  devil ; 
why  hear  ye  him!"  You  woidd  have  heard  one 
of  his  disciples  had  betrayed  him,  for  thirty  pieces 
of  silver;  another  had  denied  him  ;  and  all  the  rest 
are  flying  from  him.  You  would  next  have  iieard 
the  boisterous  crowd  cry  out,  ''Crucify  Wv.n,  Crucify 
him.  He  is  not  fit  to  live."  Who  is  not  fit  to  live  I 
Your  only  Saviour,  the  meek  and  lowly  Son  of 
God.  Oh  !  how  would  you  have  felt  I  You  would 
have  thought  those  fiery  trials  indeed.  Many 
good  men  had  all  these  fiery  trials.  Will  you 
think  your  trials  strange  ]  But  more.  He  is  nailed 
to  the  cross;  and  the  crowd  laugh  him  to  scorn; 
and  at  length  the  hope  of  Israel  dies.  The 
heavens  are  hung  in  mourning;  the  afflicted 
disciples  say,  one  to  another,  "  We  trusted  that  it 
was  he  that  should  have  redeemed  Israel."  But 
he  is  buried,  a  guard  surrounds  his  dead  body  ;  rlie 
wicked  are  rejoicing;  the  Christians  are  all  in 
trouble;  some  who  thought  their  employment  in 
future  would  be  to  preach  him  to  the  world,  now 
talk  about  going  back  to  their  old  employments. 
"  I  go  a  fishing,"  said  one  to  his  fellow.  "  I  will 
also  go  with  thee,"  said  another.  All  was  dark  and 
gloomy ;  but    the  e^orrow   and   silence  of  that  last 


FOURTH     AND     TWELFTH.  183 

long  uiglit,  when  the  Saviour  lay  in  the  tomb,  was 
broken  by  the  descent  of  an  anjiel ;  the  stone  was 
rolled  back;  the  keepers  became  as  dead  men;  and 
the  hope  of  Israel  rose  triumphantly,  and  shouted 
victory  over  death.  He  gladdened  the  hearts  of 
his  friends  with  his  bodily  presence  ;  but  after  a 
few  short  days,  he  stepped  on  a  cloud,  and  was 
shouted  welcome  to  heaven.  But  his  Apostles  go 
out  to  preach  and  plant  Churches;  the  Holy  Ghost 
descends;  sinners  attend  their  ministry.  But  learn 
the  troubles  of  Paul,  when  Christianity  was  in  its 
infanc}'.  "  Demas  hath  forsaken  me,  having  loved 
this  present  world  ;''  and  some  who  would  once 
have  plucked  out  their  eyes  for  him,  now  become 
his  enemies.  Many  went  back  from  the  Saviour, 
and  walked  no  more  with  him.  Many  deserted 
the  Apostles,  "  but  they  went  out  from  us,  because 
they  were  not  of  us."  Had  we,  my  brethren,  lived 
then,  our  trials  would  have  been  greater  than  now. 
My  dear  brethren,  of  the  19th  century,  as  God  has 
told  us  in  his  word,  that  through  nnich  tribulation, 
we  must  enter  the  kingdom,  and  as  Christ  and  all 
his  followers  in  every  age,  have  had  tribulation,  let 
us  not  think  it  strange  that  we  are  the  subjects  of 
fiery  trials.  But  let  us  learn  to  glory  in  tribulation, 
and  when  we  are  tried  we  shall  come  forth  :is 
gold.  "He  that  goeth  forth  and  weepeth,  bearitio; 
j)recious  seed,  shall  doubtless  come  again  with 
rejoicing,  bearing  his  sheaves  with  him."  Let  us 
ji;itient!y  bear  the  tri;ils  of  iii'o       Th(^  .Siivioisr  was 


184  TH  t  vn.  '/ G  I  C  A  L      CLASS. 

assailed  by  Satan,  and  he  repelled  liini,  and  the 
angels  came  and  ministered  unto  him.  Let  ns 
resist  evil  spirits ;  and  after  we  are  tried,  as 
individuals  and  as  a  Church,  angels  will  minister 
to  us.  God  will  revive  us  again.  He  has  set  light 
over  against  darkness,  joy  over  against  sorrow.  Tn 
the  world  ye  shall  have  tribulation;  "but  be  of 
good  cheer,"  said  Christ,  "I  have  overcome  the 
world." 

Let  us  then,  my  Christian  friends,  sing  with  the 
poet,  concerning  the  Saviour : 

"  His  way  was  much  rougher  and  darker  than  mine. 
Did  Jesus  thus  sufter,  and  shall  I  repine." 


THE    THEOLOGICAL    CLASS   AT 
LEBANON,  TENN. 

Dear  Young  Brethren — The  close  of  the 
Collegiate  Year  of  Cumberland  University,  is  just 
at  the  door;  the  parting  hour,  at  least  for  a  time, 
is  near  at  hand,  when  you  must  bid  your 
brethren  farewell;  as  you  take  your  leave  of  the 
stately  walls  of  your  edifice;  and  the  rooms  in 
which  so  many  useful  lessons  have  been  studied 
and  recited,  the  President,  Professors,  and  Tutors 
who  have,  with  great  interest,  guarded  the  morals 
and  aided  the  vounu  men  of  the  instirntion  up  t!ie 


T  II  E  ()  L  O  G  I  C  A  L    C  L  A  S  3  .1  85 

hill  of  science,  the  pleasant  town  of  Lebanon,  its 
pleasant  families  and  citizens,  its  Churches;  prayer 
meetings,  Sabbath  Schools,  and  the  public  ministry 
of  the  word,  with  all  the  useful  lectures  which  have 
been  dehvered  to  you  How  solemn  must  your 
feelings  be.  Your  faces  are  towards  your  lather's 
house,  or  some  distant  field  of  labor,  and  you  glance 
your  eve  back  to  the  hallowed  spot  where  your 
minds,  under  the  tree  of  liberty,  have  been  enlight- 
ened, and  your  hearts  warmed  while  science  and 
literature  have  opened  their  choice  treasures;  that 
same  spot  where  not  only  the  works  of  nature,  but 
nature's  God  has  revealed  himself  to  some  of  you, 
merciful  and  gracious,  slow  to  anger,  abundant  in 
goodness  and  truth,  forgiving  iniquity,  transgression 
and  sin.  But  once  more,  you  think  of  the  interesting 
Sabbath  Schools  you  have,  under  God,  built  up  in 
the  surrounding  country  :  will  you  return  to  water 
them,  or  will  they  be  taken  up  by  others,  and 
sustained  when  you  are  gone  ?  Should  you  never 
return  to  visit  the  schools  you  have  planted,  and  the 
Churches  you  have  watered  in  the  neighborhood 
of  Lebanon,  you  may,  in  some  distant  field,  and 
after  years  have  passed  by,  find  some  of  those  very 
Sabbath  School  boys  able  ministers,  cultivating  the 
waste  places  of  Zion. 

Many  of  you,  we  hope,  will  return  to  this  favored 
spot,  to  prosecute  your  studies  with  double  vigor, 
both  of  body  and  mind,  and  cultivate  the  little  fields 
in   which    you   have  boeri    laboring.'  for  some  time 

in 


J  8G  A  T     I,  E  B  A  i\  O  N  ,    T  E  N  N  . 

past.  Otlicrs  will  never  return;  some  will  find 
soon  their  long  home;  some  will  he  engaged  in 
useful  fields  of  lahor  employed  as  Teachers,  Pastors 
and  Missionaries.  But  while  some,  who  are  now 
here,  will  never  return  to  the  walls  of  the  University ; 
yet  other  young  hrethren  from  different  parts,  will 
come  to  fill  their  places.  Brethren  preparing  for 
the  ministry,  from  eight  or  nine  different  States, 
are  here  now:  we  hope  more  States  will  be 
represented  here  the  next  year,  that  Presbyteries 
will  aid  their  candidates  for  the  holy  ministry  to 
obtain  an  education  here  and  elsewhere.  We 
have  no  Tiieological  Department  endowed  here  or 
any  where  else  in  our  Church  ;  yet  it  is  to  be 
hoped,  that  as  our  infant  and  growing  Church  is  so 
rapidly  advancing  in  education,  that  some  of  its 
friends  will  voluntarily  make  donations  to  endow  a 
Professorship  in  Theology,  and  that  we  may  soon 
have  a  regular  Department  of  Theology  in  the 
University. 

My  dear  young  brethren,  let  us  live  humble, 
humble,  humble,  wherever  we  go,  and  during  the 
Vacation,  by  humility  and  zeal,  according  to 
knowledge,  be  the  representatives  of  this  Institu- 
tion. Let  the  Church  and  the  world  see  in  your 
pulpit  labors  and  private  walk,  that  you  are 
Improved,  intellectually,  morally,  and  relioiously, 
that  you  have  not  forgotten  Zion.  Never  was 
there  a  time  when  our  Church  and  the  whole 
world    needed  more  able   ministers    of  the   New 


A     B  U  U  >  I  i\  «    AND    SHINING     LIGHT.        1 S7 

Testament.  An  open  door  is  found  almost  every 
where  for  our  ministers.  Tiie  foreign  as  well  as 
the  domestic  fielJ,  calls  for  laborers.  May  the 
Lord  of  the  harvest  call  and  qualify  for  the  exten- 
sive field  now  ready  to  harvest,  more  laborers. 


HE  WAS  A  BURNING  AND  SHINING 
LIGHT. 

The  anecdote  of  the  preacher,  who  once  thought 
loud  preaching  converted  people,  but  afterwards 
learned  that  it  was  not  the  noise,  but  ihe  light  that 
produced  the  eifect — not  thunder  but  lightning — 
has  gone  the  rounds  of  the  papers.  We  fear  that 
some  who  cannot  speak  loud,  may  glory  in  being 
liuninous,  because  they  do  not  speak  loud,  and 
therefore  inter  that,  as  they  are  not  the  thunder 
they  must  be  the  lightning.  But  if  we  judge  from 
the  effect  of  their  preaching,  they  are  neither 
lightning  nor  thunder*;  for  lightning  severs  the 
stoutest  tree,  and  is  always  followed  by  thunder. 
H  therefore  our  preaching  be  true  spiritual  lightning, 
it  will  break  the  sinner's  heart,  and  the  report  will 
be  heard  afar  off 

But,  we  often  glory  in  the  sentiment  which 
seems  best   calculated  to  promote  our  own  glory, 


188  O  N      !■'  H  K  K      C  O  M  M  U  N  I  O  N  . 

and  often  overlook  what  best  promotes  the  ^lory  o( 
God.  Now,  in  order  best  to  promote  the  divine 
glory,  we  must  be  burning,  as  well  as  shining  and 
thundering  preachers.  John  was  a  burning  and 
shining  light ;  and  to  be  useful,  we  must  burn  as 
well  as  shine.  A  thundering  preacher  may  affect 
the  ear;  a  luminous  preacher  affect  the  eye ;  but 
it  requires  a  burning  preacher  to  affect  the  heart. 
Let  us  therefore,  brethren,  endeavor  to  be  burning, 
as  well  as  shining  lights  ;  and  if  we  have  the  true 
spirit  of  burning  in  our  preaching,  we  will  warm 
the  heart,  enliohten  the  head,  and  secure  to  our- 
selves, as  ministers,  by  the  effects  of  our  preaching, 
the  title  of  sons  of  thunder- 


ON  FREE    COMMUNION. 

The  Lord's  Supper  was  instituted  for  his  followers, 
to  be  observed  through  all  time,  in  remembrance  of 
him. 

The  Church  of  Christ  is  divided  into  several 
members;  but  it  is  but  one  spiritual  body,  and 
Christ  is  the  head.  The  members  should  have  the 
same  care,  one  of  another,  as  the  members  of  the 
natural  body  have  ;  and  if  they  do  not  all  perform 
the  same  office,  yet  they  should  all  subserve  the 
interest  of  the  snme  hodv. 


WHY    DO    WE     Sir     STILL?  f89 

But  should  Christians  all  commune  together,  at 
the  Lord's  Table?  I  answer,  "What  the  Lord 
hath  joined  together,  let  not  man  put  asunder/' 

We  have  now  thirty  States  in  our  Union;  they 
are  all  equally  free  and  independent;  and  yet  thev 
are  united  and  have  one  great  central  point,  at 
which  to  meet  and  testify  that  they  are  free  and 
independent  States,  and  yet  but  one  nation.  The 
orthodox  Churches  should  have  one  central  point, 
at  which  to  meet,  and  let  the  world  know  they  are 
one ;  and  let  that  be  the  Lord's  table.  Many 
arguments  might  be  offered  in  favor  of  free  com- 
munion. First,  Christians  all  feel  alike,  if  they  do 
not  think  alike.  They  can  preach  together,  pray 
together,  sing  together,  and  love  together !  Should 
they  not  commune  together?  I  love  the  com- 
munion of  Saints.  And  will  not  all  meet  at  last 
in   the  same  holy  and  happy  land? 


WHY  DO  WE  SIT  STILL? 

Let  every  reader  of  this  question  answer.  Has 
he  a  God  to  glorify,  a  God  worthy  of  his  warmest 
love,  and  who  requires  him  to  love  him  with  all  the 
heart,  soul,  strength  and  mind  ?  Why  does  he  sit 
still  as  though  he  had  nothing  to  do  ? 

Again,  has  he  a  soul  to  be  saved,  and  is  that  soul 


J.90  WHY     no     WE     SIT    S  T  I  I.  L  ? 

valuable  ?  Did  it  come  from  the  breath  of  God  ? 
Is  it  nourished  l)V  the  breath  of  his  lips  I  Was  it 
redeemed  by  the  blood  of  his  Son,  and  for  his 
happiness  are  his  intercessions  continuous ;  and 
\A  hen  he  yields  to  the  spirit,  the  Holy  Spirit  of  God, 
does  it  enlighten,  convince,  and  persuade  him  to 
repent  and  turn  to  God  1  And  why  does  he  sit  still .' 
Do  angels  keep  their  watchful  stations  around  him, 
and  in  his  most  insensible  hours  are  there  angels 
awake  and  hovering  over  him  to  arouse  him  to 
effort,  and  why  does  he  sit  still  I  The  Church  of 
God  has  important  work  to  do;  she  has  much  to 
do  on  the  defensive  and  she  oujiht  to  be  progressive 
as  well  as  aggressive  in  her  operations,  and  why 
does  she  sit  still  I  The  vi^orld  is  to  be  converted  by 
her  instrumentality,  and  she  is  to  appear  before  the 
throne  of  God  and  praise  him  day  and  night  in  his 
temple;  and  why  does  she  sit  still  I 

The  world  is  convulsed,  thrones,  principalities, 
and  powers  are  falling  to  the  ground,  and  a  crisis 
has  come  up  in  its  history  calculated  to  awaken  all 
men,  and  why  do  we  sit  still  ?  The  agriculturist, 
the  mechanic,  the  merchant,  the  lawyer,  the 
poliiician,  are  all  up  and  at  work  to  secure  what 
will  soon  be  wrapped  in  flames,  and  why  do  we  sit 
still  and  neglect  the  one  thing  needful?  The 
veriest  sinner  on  earth  is  rapidly  advancing  to  the 
gate  of  death,  his  day  of  mercy  does  not  stop  in  its 
motion,  and  his  judgment  does  not  linger,  and  his 
damnation  does  not  slumber,  and  why  does  he  sit 


SIN     AND     HOLINESS.  191 

Still  !  Let  us,  my  breihren  and  friends,  awake 
from  our  slumbering,  and  prepare  to  see  a  world  on 
fire  and  a  God  in  grandeur. 


SIN  AND  HOLINESS. 

Some  vears  ago  I  read  an  author,  who  advanced 
the  idea  that  holiness  could  not  be  developed  to 
created  intelligences  without  the  existence  of  sin; 
and  as  God  designed  to  develop  his  holiness,  it  was 
necessary,  in  that  development,  to  create  intelligent 
beings,  and  place  them  under  a  constitution  which 
would  be  necessarily  followed  with  the  introduction 
of  moral  evil  or  sin,  into  the  universe.  That  the 
introduction  of  sin  necessarily  had  the  greatest 
good  in  it,  because  it  gave  the  Creator  an  opportu- 
nity to  make  known  his  perfections.  I  was 
astonished  at  the  logic  as  well  as  the  theology,  and 
was  compelled  to  call  the  logic  sophistry,  and  the 
theology  heresy.  I  had  thought,  and  still  think, 
the  negative  is  known  by  the  positive,  the  finite  by 
the  infinite,  falsehood  by  truth ;  and  that  truth 
could  exist  of  itself,  and  be  know  n  by  its  own 
infinite  excellence,  and  so  to  speak  is  older  than 
falsehood ;  and  so  with  all  the  perfections  of  the 
Deity.  Holiness  is  the  infinite,  sin  is  the  finite; 
holiness  can  exist  and  be  known  to  intelligent  beings, 


192  \V  HEN     MAY      WE     K  iN  O  VV 

without  sin  ;  but  sin  cannot  exist  or  be  known  with- 
out hoUness  :  holiness  is  therefore  the  infinite,  sin  is 
the  finite;  hoUn  ess  has  the  greatest  good  in  it,  sin  has 
the  greatest  evil.  Might  not  the  writer  as  well  have 
said,  God  cannot  exist  without  a  Devil,  or  make 
himself  known  without  an  evil  being;  and  as  God 
desired  to  be  known,  he  must  first,  if  he  be  first 
decree  the  medium  to  make  himself  known,  and 
bring  into  existence  devils  and  wicked  men.  To 
make  holiness  dependent  on  sin,  either  in  its  nature 
or  development,  is  to  place  sin  as  the  infinite  and 
holiness  as  the  finite;  sin  immutable,  holiness  inrniu- 
table  ;  the  Devil  as  self-existent,  and  God  dependent. 
The  theology  is  heresy ;  it  makes  the  Devil  the 
Lord's  counsellor.  But  the  Lord  asks  the  question, 
who  has  been  his  counsellor?  was  a  devil  necessary 
to  make  known  his  glory  1  Or  was  he  dependent 
on  sin  to  make  known  his  perfections  1  If  so,  he 
is  not  self-existent  nor  independent.  The  theology 
is  not  good,  it  contradicts  the  Bible,  and  the  Bible 
is  the  standard  of  orthodoxy. 


WHEN  MAY  WE  KNOW  AN  ENEMY  OR 
FRIEND? 

If  we  wish  to  know  whether  our  fellowmen  are 
our  friends  or  foes,  let  us  observe  the  following  rules  : 
— Circumstances    will  develop  the  true  feelings  of 


AN     ENEMY      OR     FRIEND.  ]  93 

the  lieart.  When  we  are  in  lieahh  and  prosperity 
we  are  likely  to  find  a  professed  friend  in  every 
person  ;  but  wait  until  adversity  overtakes,  and  then 
you  will  find  that  the  true,  sincere-hearted  friend 
will  stick  closer  to  you  than  before;  and  the  heart 
of  an  enemy  will  discover  his  opposition — he  has 
been  watching  for  your  halting,  and  will  always 
try  to  overtake  you  between  the  straits.  This  rule 
will  apply  to  the  whole  as  well  as  its  parts :  it  will 
apply  to  the  Church  as  well  as  the  world.  How 
many  seem  to  be  friends  in  Zion's  prosperity  ;  but 
let  an  evil  day  come  upon  the  Church — or  a 
Church — and  then  their  true  character  is  known; 
their  poisoned  arrows  are  now  hurled  with  fury  at 
the  Church,  and  every  advantage  is  taken  of  her 
affliction ;  some  are  for  leaving  the  Church  in  her 
adversity,  who  were  her  professed  friends  in  pros- 
perity. Circumstances  make  great  men ;  and 
circumstances  develop  the  true  state  of  the  heart. 
To  forsake  a  friend  in  adversity  argues  a  want  of 
true  friendship.  Flavel,  in  his  "Nature  Spiritualized," 
very  strikingly  expresses  this  sentiment. 

"Meditation  4th — Upon  a  withered  posy  taken 
up  in  the  way — Finding  in  my  walk  a  posy  of 
once  sweet  and  fragrant,  but  now  dry  and  withered 
flowers,  which  I  suppose  to  be  thrown  away  by 
one  that  had  formerly  worn  it ;  thus,  said  I,  doth 
the  unfahhful  world  use  its  friends  when  Providence 
hath  blasted  and  withered  them.     Whilst  they  are 

rich    and  honorable,   they  will  put  them  into  their 

.17 


194  HO  VV      T  O      K  N  ()  \V      A      F  II  I  K  i\  I)  . 

bosoms,  as  the  owner  of  this  posy  did  whilst  it  was 
fresh  and  fragrant ;  and  as  easily  throw  them  away, 
as  useless  and  worthless  things,  wiien  thus  they 
come  to  he  withered.  Such  usage  as  this  Peironius 
long  since  complained  of: 

"Are  they  in  honor  ?     Then  we  sniile  like  friends ; 
And  with  their  fortunes,  all  our  friendship  ends." 

But  this  loose  and  deceitful  friend  stinks  so 
odiously  in  the  very  nostrils  of  nature,  that  a 
heathen  poet  severely  taxes  and  condemns  it  as 
most  unworthy  of  a  man  : 

"  'Tis  base  to  change  with  fortune,  and  deny 
A  faithful  friend,  because  in  poverty." 

And  is  this  indeed  the  friendship  of  the  world  ? 
Doth  it  thus  use  them  whom  it  once  honored? 
Then,  Lord,  let  me  never  seek  its  friendship.  Oh  ! 
let  me  esteem  the  smiles  and  honors  of  men  less, 
and  thy  love  and  favor  more!  Thy  love  is  indeed 
unchangeable  ;  being  pure,  free,  and  built  upon 
nothing  that  is  mutable!  Thou  never  servest  thy 
friends  as  the  world  doth  its  darlings." 

Our  venerable  and  highly  respected  John  Flavel, 
who  wrote  some  two  hundred  years  ago,  under- 
stood the  Bible  and  the  human  family,and  it  was 
then  pretty  much  the  same  as  it  is  now,  if  improve- 
ments have  been  made  since.  Yet  still  ihefriciidship 
of  the  world  is  enmity  with  God.  Let  us  depend 
less  upon  the  world  and  more  upon  God,  who  is 
unchangeable,  true,  and  jjood. 


WHO    IS    IN    THE    F  A  i;  1.  I  !  LS)5 


WHO  IS  IN  THE  FAULT  ? 

When  persons  differ,  the  enquiry  is  often  made 
■ — Wlio  is  in  the  fault  ?  We  answer:  That  person 
who  is  hardest  to  be  won.  Tlie  person  who  is 
not  in  the  fault,  is  wilhng  to  have  ilie  matter 
investigated,  and  desires  reconciliation ;  but  the 
offender  is  unwilling  to  he  reconciled,  because  lie 
knows  he  would  have  to  acknowledge  his  fault, 
and  not  being  willing  to  confess  his  fault,  he  will 
be  the  last  to  seek  a  reconciliation.  We  oujjht  all 
to  try  ourselves  by  this  rule  when  we  are  at  variance 
with  oiiiers.  Some  men  think  the  offended  ou^ht 
always  to  wait  until  the  offender  acknowled":es  his 
fault,  but  the  sentiment  is  not  correct.  Had  God 
waited,  when  man  offended,  forhini  to  acknowledge, 
no  reconciliation  would  have  been  sought.  But 
the  offended  God  was  first  to  seek  friendship  with 
offending  man,  and  by  His  condescension,  many 
have  become  reconciled  to  God  ;  goodness  leadeth 
to  repentance.  We  love  Him  because  He  first 
loved  us.     Christians  must  copy  his  example. 


196  ON     B  U  I  J-.  D  I  N  (J     CHURCHES. 


ON  BUILDING  CHURCHES. 

I  HAVE  just  returned  to  my  charge,  after  an 
absence  of  six  weeks;  during  which  time  I  visited 
several  congregations  and  aided  in  the  dedicationai 
services  of  a  new  Church,  at  Elkton,  Giles  county, 
Tenn.  Tlie  great  Head  of  the  Church  seemed  to 
approve  the  dedication  ;  a  seriousness  prevailed 
amongst  all  the  people,  and  some  three  or  four 
professed  religion  during  the  occasion.  The  old 
saying  is  pretty  true,  we  judge  the  state  of  the 
people  by  the  state  of  the  temple.  Man  is  a  religious 
being;  all  nations  have  their  gods,  and  have  built 
temples  in  which  to  worship  their  several  divinities. 
In  this  land  of  Bibles  we  are  taught  to  worship  the 
true  God,  the  God  of  the  Bible;  but,  alas!  how 
indifferent  are  many  professed  Christians  and 
Christian  ministers  about  the  Lord's  house.  Some 
claimingto  be  Christians  have  no  house  at  all,  and 
others  who  have  houses  of  worship,  allow  them  to 
be  so  badly  constructed  and  meanly  kept,  that  the 
worshippers  must  have  a  gross  idea  of  the  God 
worshipped  there.  They  have  no  sexton,  but  little 
light  and  less  heat,  and  but  few  worshippers ;  and 
some  of  them  seem  to  love  the  creature  more  than 
the  Creator.  But  notwithstanding  there  is  so  little 
attention   among  the    people  to   Church   building. 


ON     CHURCH      BUILDING.  15>7 

Church  keeping,  and  Church  going,  many  ot  the 
preachers  are  more  dehnquent  than  the  people. 
There  are  but  too  many  preachers,  and  perhaps 
some  of  them  growing  old,  wiio  have  never  aided 
in  building  a  house  for  God  or  even  planting  a 
Church.  They  are  waiting  for  others  to  plant 
Churches,  build  houses  and  secure  them  a  good 
salary ;  and  then  they  will  water  those  congrega- 
tions and  occupy  those  pulpits  ready  furnished  to 
their  hands. 

Will  my  brethren  in  the  ministry  suffer  the  word 
of  exhortation  1  Let  us  turn  our  attention  to  the 
Waste  phices  of  Zion  as  well  as  to  the  wilderness ; 
plant  Churches,  build  and  rebuild  houses  of  wor- 
ship, and  be  faithful  in  our  attention  to  them,  and 
see  what  the  Lord  will  do  for  us  this  year.  Would 
every  preacher  in  the  Cumberland  Presbyterian 
Church  plant  one  Church  and  build  one  meeting- 
house this  year,  there  would  be  more  than  one 
.housand  congregations  organized  and  the  same 
lumber  of  Church  houses  built  in  our  branch  of 
Zion,  in  the  year  1849,  and  more  than  double  that 
number  of  souls  saved.  Brethren,  let  us  try,  let  us 
begin  the  year  with  God  and  his  cause,  relying  on 
his  promises,  and  see  if  he  will  not  pour  us  out 
such  a  blessing  that  there  will  not  be  room  enough 
to  contain  it. 


198  CHURCH     BUSINESS. 


CHURCH  BUSINESS. 

The  fall  sessions  of  the  Presbytery  is  at  hand ; 
much  business  ought  to  be  attended  to ;  theologi- 
cal schools  must  be  acted  on  and  reported  to  the 
committee  appointed  by  the  last  General  Assembly 
of  the  Cumberland  Presbyterian  Church.  (See 
Minutes  of  the  last  Assembly.)  Every  Presbytery, 
according  to  the  constitution  of  the  Church,  should 
have  one  or  more  missionaries  constantly  employed 
in  its  bounds;  and  would  it  not  be  good  policy 
for  every  Synod  to  have  at  least  one  missionary 
constantly  employed  in  its  bounds,  to  learn  its 
destitutions,  as  well  as  to  stir  up  its  ministers  and 
Churches  to  a  faithful  discharo^e  of  duty,  and  report 
the  condition  of  the  whole  field,  and  secure  laborers, 
if  possible,  to  occupy  the  whole  ground. 

This  article  is  not  designed  to  argue  the  impor- 
tance ot  such  measures,  but  to  bring  the  matter  up 
before  the  Presbyteries  ;  though  we  could  fill  our 
mouth  with  arguments. 

Let  every  Presbytery  call  for  volunteers  to  take 
the  circuit,  and  if  they  cannot  be  had,  draft  a 
sufficient  supply ;  and  let  each  Presbytery  feel  it 
must  be  done.  This  is  the  way  we  usecf  to  feel 
when  the  work  of  God  and  the  worth  of  souls  lay 
near  our  hearts.      We   have  a  good  constitution. 


CHURCH     BUSINESS.  199 

providing  for  the  Cluirches,  both  missionaries  and 
pastors ;  and  we  now  have  a  Board  of  Foreign  and 
Domestic  Missions.  Our  system  is  good  in  its  great 
outUnes,  and  the  business  of  the  Church  now  is, 
to  fill  up  those  outlines  by  having  efficient  pastors, 
missionaries,  and  agents,  to  carry  out  the  measures. 
No  system,  however  good,  will  succeed  well,  unless 
there  is  efficiency  to  carry  out  the  plan.  And  next, 
the  people  must  help  sustain  and  patronize  pastors, 
circuit  riders,  and  aid  the  agents  of  the  Missionary 
Board,  The  people  may  be  faulty  in  this  matter 
and  not  patronize  as  they  should,  but  the  fault  ia 
fact,  of  their  delinquency  is  the  preacher's,  because 
he  does  not  teach  them  that  the  workman  is  worthy 
of  his  meat.  Some  preachers  iua.y  teach  the  people 
they  must  support  them  because  they  are  needy; 
but  perhaps  never  touch  the  broad  principle  that 
the  workman  is  worthy  of  his  meat,  that  every  man 
ouaht  to  be  rewarded  according;  to  his  own  work. 
This  is  the  principle  the  Judge  of  quick  and  dead 
will  regard  at  the  last  day ;  let  us  regard  it  in  the 
Church. 

Brother  Editor,  as  Ions  smooth  articles  are 
seldom  read,  we  hope  this  short  one  will  be  read 
by  all,  and  that  the  judicatories  of  the  Church  will 
not  let  their  doctrines  and  plan  of  operations  be 
lost  for  want  of  energy.  "A  good  foundation  may 
be  laid  for  a  building,  but  through  much  weariness 
the  building  may  decay,  and  through  idleness  of  the 
bands,  the  house  droppeth  through." — Solomon. 


200  CLAIMS     OF    THE 

Perhaps  you  may  hear  tVoin  me  again  on  this 
subject ;  we  would  be  glad  if  an  abler  hand  would 
take  hold  of  this  subject,  whether  the  fault  lies  in 
the  constitution  or  in  the  men  into  whose  hands  it 
has  fallen,  and  who  solemnly  bound  themselves  to 
see  the  constitution  and  government  of  the  Church 
carried  out. 


CLAIMS  OF  THE  DIFFERENT 
DENOMINATIONS. 

My  attention  has  been  called  of  late  to  the 
claims  of  different  sectaries,  claiming  to  be  Chris- 
tians, vi^ho  speak  of  themselves  as  the  Church, 
and  denounce  all  others  as  heretics.  I  have  been 
led  to  examine  their  claims  to  such  high  authority, 
and  I  cannot  see,  either  in  their  organization  or 
character,  anything  that  would  justify  such  high 
claims. 

The  first  that  I  shall  notice,  claiming  to  be  the 
Church  of  Christ,  exclusively,  is  that  sectary, 
callf^d  by  some  Christians,  by  others  Reformers, 
and  by  others  Campbelhtes.  The  distinctive  pecu- 
liarity which  constitutes  them  the  Church,  is  the 
doctrine  of  baptism,  by  immersion,  for  the  remission 
of  sins.  This  method  of  salvation,  they  say, 
coimnenced  on  the  day  of  Pentecost,  aYid  ever 
since    that    dav,    no  one  can   be  saved     without 


DIFFERENT  DENOMINATIONS.     201 

immersion  for  tlie  remission  of  sins;  and  only  such 
as  hold  that  doctrine,  can  claim  to  he  the  Church. 
They  do  not  say  that  this  was  always  God's 
method  of  salvation,  but  only  since  the  day  of 
Pentecost. 

Now,  I  will  set  up  the  ark  of  God  against  this 
dogma;  "To  him  give  all  the  prophets  witness, 
that  through  his  name,  whosoever  believeth  in  him, 
shall  receive  remission  of  sins,"  Acts  x,  43.  God 
has  revealed  but  one  method  of  saving  sinners,  and 
that  is  by  faith  in  Jesus  Christ.  The  claims  ot 
that  people,  therefore,  who  say  they  are  the  Church, 
is  founded  on  a  dangerous  innovation  ;  but  examine 
their  Christian  morality,  their  observance  of  the 
Sabbath,  &c.,  and  see  if  they  have  higher  claims  ta 
the  Church,  than  all  others. 

The  next  that  I  shall  notice  is  the  Baptist 
denomination.  They  claim  to  be  the  Church,  the 
only  Church  of  Christ,  on  earth,  and  this  claim  is 
founded  on  believers  being  baptized  by  immersion; 
and,  although  they  denounce  the  Reformers  as  here- 
tics, and  will  not  commune  with  them  because  they 
are  not  the  Church,  they  denounce  all  others,  who. 
notwithstanding  they  are  orthodox  in  everything 
but  the  mode  of  baptism,  as  not  being  the  Church. 
What,  then,  is  the  great  distinguishing  doctrine 
that  gives  them  the  right  to  call  themselves  the 
Church?  Is  it  not  water  baptism,  by  immersion? 
May  wc  not  here  set  up  vhe  ark  of  God  beside  this 
dogma?      Gal.  vi,   15:      "For   'n    C'lrist  Jesus, 


202  CLAIMS     OF     THE,     ETC. 

neither  circumcision  avaiierli  anytliing^  nor  uncir- 
cuiucision,  but  a  new  creature." 

xA-gain  :  "  the  kintrdoni  of  God  is  not  meat  and 
drink,  but  righteousness,  and  peace  and  joy  in  the 
Holy  Ghost."  We  ask  whether  their  Christian 
inorahty  gives  them  a  greater  right  to  be  the 
Church  ?  This,  they  do  not  claim,  and  others 
may  not  award  it  to  them. 

TJie  tliird  denomination  claiming  to  be  the  only 
Church  of  Christ  on  earth,  is  the  EpiscopaHans; 
this  claim  is  founded  on  Apostolic  succession.  They 
can  trace  their  Church,  by  regular  succession,  to 
the  Apostles;  they  are  the  Church,  the  only 
Church;  and  they  are  more  consistent  than  some 
others,  who,  while  they  claim  to  be  the  only 
Church,  and  will  not  commune  with  others,  will, 
nevertheless,  preach,  sing,  and  pray  with  them. 
The  Episcopalians  will  do  neither.  To  co-operate 
with  other  Christians  in  religious  worship,  would 
be  to  acktiowledge  them  as  belonging  to  the  only 
Church.  Now,  in  running  back  to  the  Aposdes, 
do  they  not  contradict  them  ?  1  Cor.  xiv,  34  :  "  Let 
your  women  keep  silence  in  the  Churches."  Can 
it  be  a  regular  succession  from  the  Aposdes,  to 
come  down  to  us  through  a  civil  king  or  priest, 
whether  religious  or  irreligious  I  Did  not  Elizabeth 
claim  to  direct  the  Church?  And  did  not  Paul 
forbid  women  to  control  the  Church  1 

But  let  us  next  inquire  into  the  religious  chRr- 
acter    of    that    j)eopie,    and    learn    whether   their 


t^ 


PFRSECUTION,     ETC.  203 

Cliristian  morality  authorizes  them  to  say,  "  Stand 
by  thyself— we  are  more  holy  than  thou." 

The  fourth  sectary  I  shall  notice,  claiming  to  be 
the  only  Church  of  Christ  on  earth,  is  the  Roman 
(/Htholics.  This  caps  the  climax.  Infallibility  is 
professed  b}'  them;  and  they  only  have  the  keys 
of  the  Kingdom.  These  keys  were  given  to  Peter, 
by  the  Saviour,  and  handed  down  l)y  him,  to  the 
middle  of  the  19th  century.  But  Peter  claimed  no 
more  than  the  other  Apostles,  the  Elders,  &c.  He 
exhorts,  but  does  not  command.     See  1  Pet.  v,  1. 

But,  in  conclusion,  what  is  the  Christian  morality 
of  that  Church  1  Let  its  bloody  history  answer 
the  question. 


PERSECUTION     HAS       CONTRIBUTED 
TO  THE  SPREAD  OF  THE  GOSPEL. 

Acts  viii,  1,  2,  3,  4  :  ''And  Saul  was  consenting 
unto  his  death.  And  at  that  time  there  was  a 
great  persecution  ao:ainst  the  Church  which  was 
at  Jerusalem  :  and  they  were  all  scattered  abroad 
tliroughout  the  regions  of  Judea  and  Samaria, 
except  the  Apostles.  And  devout  men  carried 
Stephen  to  his  burial,  and  niade  great  lameiitarion 
over  him.  As  for  Saul,  he  made  havoc  of  the 
Cliiuch,    entering  into   every   house,    and  haling 


204  PERSECUTION     AND     THE 

men  and  women,  committed  them  to  pris.  At. 
Therefore,  they  that  were  scattered  abroad  went 
every  where  preaching  the  word." 

May  the  persecutions  of  the  present  time  be 
followed  with  like  effects. 

Ministers  of  the  gospel  are  laborers  with  God. 

It  is  now  time,  high  time,  dear  brethren  in  the 
ministry,  to  awake  out  of  sleep ;  and  particularly 
preachers  of  the  Cumberland  Presbyterian  Church. 
A  crisis  has  come  up  in  the  history  of  the  world, 
and  particularly  in  our  Churchy  •which  calls  for 
ministers  that  will  not  hold  tLe'/-!  peace,  day  nor 
night;  men  who  will  lift  up  their  voice  like  a 
trumpet,  and  show  the  house  of  Israel  their  sins 
Brethren,  we  have  a  great  work  to  do,  and  we 
ought  to  be  prepared  for  it  and  at  our  work. 
Personal  piety  is  called  for  at  the  present  time,  and 
without  it,  the  preacher,  though  he  had  the  tongue 
of  an  angel,  can  do  but  little,  if  any  good. 

Secondly — He  must  be  consecrated  to  his  work : 
he  must  feel  himself  not  his  own,  and  must  be 
entirely  devoted  to  the  work  of  the  Lord  ;  both  as 
Pastor  and  Missionary. 

The  Lord  Jesus,  the  Captain  of  our  Salvation, 
calls  to  arms! — to  the  field  of  battle  ! 

"  To  arms  ! — to  arms ! — I  hear  him  cry  ! 
'Tis  yours  to  conquer  or  to  die." 

To  those  who  have  no  stated  charges  let  me 
say,   Can  you^not  take  the   field  this  year,  and 


spivEad    oj?    the    gospel.  205 

travel  through  the  Churches,  two  and  two,  and 
hold  protracted  meetings  in  the  most  needy  places 
— cities,  towns,  villages,  and  country  places.  We 
need  not  expect  the  Church  to  arise  and  shake 
herself  from  the  dust,  until  her  ministers  get  up 
into  the  high  mountains,  and  their  voices  are 
heard.  "  Prepare  ye  the  way  of  the  Lord,  make 
the  paths  straight." 

It  is  the  preacher's  duty,  instrumentally,  to 
enUghten  and  warm  the  Church  ;  the  Church 
needs  to  be  enlightened  in  the  duty  of  prayer,  and 
in  the  duty  of  supporting  the  Gospel ;  but  the 
preacher  must  not  sit  still  until  the  people  awake. 
He  must  tell  them  their  duty  b}'  doing  his  own. 
We  will  never  see  better  times  until  the  watchmen 
are  awake,  and  crying  aloud — not  regarding  their 
Hves — to  supply  the  great  lack  of  service  in  the 
Church. 

My  brethren  in  the  ministry,  bear  with  me ;  an 
old  man  feels  great  interest  for  the  present  genera- 
tion, as  well  as  for  every  one  that  is  to  come.  Can 
ne  sit  still  while  he  can  move  a  muscle  ;  or  has  a 
soul  to  see  and  feel  the  destitutions  of  Zion  ?  Can 
he  fold  his  hands  in  view  of  her  troubles  ?  He 
cannot — but  must  exclaim  in  the  language  of  good 
Jeremiah,  "  Oh  !  that  my  head  were  water,  and 
mine  eyes  a  fountain  of  tears,  that  I  might  weep 
d:iy  and  night  for  the  slain  of  the  daughter  of  my 
people."  01). !  if  he  could  see  all  his  vouuirer 
brotlireri  out  iii  the  field,  and  the  Church  susrainijiir 


206  P  E  R  S  E  C  U  T  r  O  N  ,     ETC. 

tlieni  in  their  labor,  he  could  rejoice!  for  he  would 
helieve  God  would  again  revive  iiis  work;  and 
then,  like  an  old  Simeon,  he  would  say,  "Let  thy 
servant  depart  in  peace,  for  my  eyes  have  seen  thy 
salvation.'' 

Oh  !  it  is  important  we  should  feel  the  worth 
of  souls,  and  the  word  of  the  Lord  like  fire  shut  np 
in  our  hones.  Bear  with  me,  my  brethren,  the 
love  of  Christ  constraineih  me;  his  benevolence 
should  move  us  to  feel  and  act,  and  to  devote  our 
lives  to  his  service. 

I  heard  a  preacher  say  once,  that  he  never 
lacked,  when  he  was  devoted  to  the  Lord's  work. 
If  the  people  will  not  do  their  duty,  the  blessing 
will  return  into  your  own  bosoms.  God  will  not 
send  you  a  warfare  at  your  own  charges;  He  will 
provide,  whether  the  people  will  feed  you  or  not. 
But  the  people  will  sustain  you  ;  and  many,  who 
are  not  members  of  the  Church,  will  help  you, 
when  they  see  you  devoted  to  the  Lord's  work. 

We  should  awake,  for  the  Kingdom  of  Heaven 
is  at  hand  !  There  is  a  better  day  coming,  and  it 
is  not  far  distant !  Let  us  not  "  be  weary  in  well 
doing,  for  in  due  season  we  shall  reap  if  we  faint 
not." 

"  The  reaping  time  will  surely  come, 
And  angels  shout  the  harvest  home." 


BE     PATIENT     IN      TRIBULATION.        207 


BE  PATIENT  IN  TRIBULATION. 

ROMANS  XII.  12. 

On  this  sul)ject  I  wish  to  offer  a  few  thoughts, 
it  is  designed  for  practical  use. 

For  a  Christian  to  be  cahn  and  serene  on  a 
smooth  surface,  is  no  great  evidence  of  superior 
attaintiiients  ;  hut  to  l)e  patient  in  trouble,  calm  on 
a  roujjh  sea  and  unshaken  in  the  storm,  evinces 
superior  attainments  in  the  Christian  graces.  This 
is  a  troublesome  world,  and  he  who  would  pass 
throuo;!!  it  comfortably,  must  be  patient.  Patience, 
as  explained  by  one,  is  that  calm  and  unruffled 
temper  with  which  a  good  man  bears  the  evils  of 
life.  It  may  be  supposed  that  it  only  belongs 
to  the  afflicted  to  exercise  patience;  but  neither 
health  nor  prosperity  can  be  enjoyed  without  it. 
Patience  is,  as  all  other  graces  are,  of  an  humble 
character;  but  does  not  alone  belong  to  humble 
life :  it  belongs  to  the  most  dignified  and  the  most 
exalted  station  ;  it  is  essential  to  our  happiness  in 
every  condition  in  life. 

While  the  Christian  is  in  this  world,  he  has 
trouble  on  every  hand  ;  without  are  fightings,  within 
are  fears;  the  world,  the  flesh,  and  the  devil,  are 
all  combined  against  him.  The  devil  will  try  us 
by  presumption  and  despair;  the  world  will  try  us 
by  vvpaltli,  honor,  and  pleasure ;  the  flesh  will  try 


SOS        BE     P  A  1"  I  K  N  T     IN     TRIBULATION. 

(IS  by  the  pleasures  of  the  eje  and  the  pride  ot'life-. 
it  seems  to  be  a  part  of  tlie  Christian's  legacy  in 
the  present  world — they  who  enter  heaven  do  it 
through  great  tribulation.  As  therefore  the  Chris- 
tian must  have  tribulation,  he  ought  to  arm  himself 
with  the  whole  armor  of  God,  that  he  may  be  able 
to  stand  against  all  the  wiles  of  the  devil;  but  let 
him  be  armed  as  he  may,  he  must  let  patience  have 
her  perfect  work.  As  we  must  have  trouble  in  the 
present  world,  and  patience  is  essential  to  our 
happiness,  we  will  offer  a  few  arguments  to  excite 
the  Christian  to  be  patient  in  tribulation. 

And  1st,  He  should  be  patient  in  tribulation, 
because  God  has  enjoined  it  in  his  word ;  had  he 
not  considered  it  necessary  to  our  happiness  in  the 
present  world,  he  would  not  have  required  it, 

2nd.  God  himself  is  a  God  of  patience :  see 
Rom,  XV.  5.  If  God,  in  the  management  of  his 
affairs,  exercises  patience,  we  should  be  patient. 

3rd.  The  example  of  Christ ;  and  the  most  pious 
men  in  the  world  were  patient.  The  Saviour  was 
patient — he  opened  not  his  mouth  ;  when  reviled 
he  reviled  not  again :  the  prophet  Isaiah  describes 
him  thus — "We  shall  not  fail  nor  be  discourao;ed 
until  he  set  judgment  in  the  earth."  You  have 
heard  of  the  patience  of  Job,  and  have  seen  the  end 
of  the  Lord,  in  permitting  his  afflictions,  &c. 

4th,  The  circumstances  of  life  require  patience ; 
we  need  the  exercise  of  patience  from  others 
toward  us;  and  we  must  exercise  patience  towards 


BE     PATIENT     IN    TRIBULATION,        209 

Others,  '•  Patience,"  sajs  Mr.  Jay,  "  must  be 
displayed  under  provocations;  our  opinions,  repu 
tations,  connections,  offices,  and  business,  render  u> 
widely  vulnerable.  The  characters  of  men  are 
various;  their  pursuits  and  interests  perpetually 
clash.  Some  try  us  by  their  ignorance,  some  by 
their  folly,  some  by  their  perverseness,  some  by  their 
malice.  Here  then  is  an  opportunity  for  the  triumph 
of  patience.  We  are  very  susceptive  of  irritation  ; 
anger  is  eloquent,  revenge  is  sweet ;  but  to  stand 
calm  and  collected,  to  suspend  the  blow  which 
passion  was  urgent  to  strike,  to  drive  the  reasons 
of  clemency  as  far  as  they  will  go,  to  bring  forward 
fairly  in  view,  the  circumstances  of  mitigation, 
to  distinguish  between  surprise  and  deliberation, 
infirmity  and  crime ;  or,  if  infliction  be  deemed 
necessary,  to  leave  God  to  be  both  judge  and 
executioner.  This  a  Christian  should  labor  after." 
"  He  that  is  slow  to  wrath  is  of  great  understanding; 
but  he  that  is  hasty  of  spirit  exalteth  folly." 

5th.  We  should  be  patient  in  trouble,  for  pa- 
tience worketh  experience,  and  experience  hope, 
and  hope  maketh  not  ashamed,  because  the  love 
of  God  is  shed  abroad  in  our  hearts  by  the  Holy 
Ghost. 

Patience  in  trouble  will  renew  our  strength ; 
the  working  hand  is  the  strong  hand ;  the  deep- 
rooted  tree  is  the  one  that  has  had  its  top  shaken 
oftenest  and  hardest ;  the  most  skillful  mariner  has 

sailed   on  the  roughest  seas.     It  is  given  to  the 

18  "  ^ 


21G  H  K  V  I  V  A  L  S. 

Cliiistian,  not  only  to  l)elieve  in  Christ,  but  also 
to  suffer  for  his  sake;  and  present  sufferings  for 
Clirist's  sake,  peaceably  borne,  will  work  for  us  a 
far  more  exceeding  and  eternal  weight  of  glory. 
If  patience  under  sufferinji  will  promote  our  eternal 
happiness,  then  let  the  Christian  be  patient  in 
tribulation. 


REVIVALS.— GENERAL  ASSEMBLY. 

After  long  seeming  neglect,  I  send  you  this 
epistle.  I  have  had  but  little  opportunity  of 
writing,  for  months  past;  have  been  visiting  the 
Churches  to  see  how  they  do,  and  have  but 
seldom  preached  twice  in  the  same  congregation. 
Ahhongh  I  have  been  pretty  constantly  at  work 
in  the  Lord's  vineyard,  little  fruit  yet  appears; 
but  the  plowman  plows  in  hope,  and  finally  is  a 
partaker  of  his  hope  :  so  we  ought  to  labor  in  the 
Lord's  field,  and,  by  the  blessing  of  God,  will  reap 
the  fruit  of  our  labor. 

I  learn  from  the  Banner  and  other  sources,  that 
many  changes  have  taken  place  in  Lebanon,  since 
I  left;  some  citizens,  devoted  to  the  interests  of 
Zion,  have  been  carried  by  angels  to  Abraham's 
bosom  ;  and  others  are  waiting  the  signal  to  fly 
away  and  be  at  rest.     A  revival  has  been  realized 


GENERAL      ASSEMBLY.  211 

again,  in  our  dear  Lebanon ;  many  have  been 
brought  from  darkness  to  light,  from  the  power 
of  Satau  to  God;  many,  wliose  names  have  been 
inscribed  in  the  family  record,  are  now  enrolled  in 
the  Lamb's  book  of  life,  which  will  be  read  at  the 
last  day,  the  day  of  judgment. 

Much  good  seed  has  been  sown  in  Lebanon ; 
have  tares  sprung  up  ?  An  enemy  hath  done  this. 
Are  some  good  people  ready  to  pull  up  the  tares  ? 
Let  both  grow  together  till  the  harvest;  let  angels, 
by  the  direction  of  the  Head  of  the  Church,  gather 
them  together  to  be  burned,  and  gather  the  wheat 
into  the  garner.  Unskillful  hands  and  unsanctified 
hearts,  are  not  prepared  to  pull  up  even  the  tares; 
they  do  not  know  the  heart,  and  might  pull  up 
the  true  saint.  Judge  nothing  before  the  time. 
Religious  excitement  requires  divine  skill  to  direct. 
Uzza's  hand  touching  the  ark,  may  displease 
the  Lord.  Troubled  water  requires  a  skillful 
pilot.  May  the  excitement  at  Lebanon,  of  whatever 
kind  settle  down  in  a  calm  of  love  to  God  and 
man. 

Although  I  was  not  at  the  last  General  Assembly 
of  our  Church,  yet  I  was  pleased  to  read  its  journals. 
The  Report  of  the  Board  of  Missions  greatly 
interested  me;  and  although  its  doings  may  seem 
like  a  very  small  pebble  thrown  into  the  sea,  its 
little  waves  may  increase,  and  reach  the  distant 
shore.  May  many  hearts  be  stirred  up  to  sustain 
the  cause  of  missions. 


212  REVIVALS. 

Tiie  Board  of  Publication  is  destiued,  under  the 
blessing  of  God,  to  preach  Christ  to  every  family. 
May  it  always  have  warm,  practical  friends. 

Theological  institutions  interested  the  Assembly, 
and  the  subject  was  discussed  ;  and  although  but 
little  was  done,  yet  that  little  stone  may  become 
a  mountain,  and  all  our  ministers  may  have  an 
opportunity  of  theological  as  well  as  hterary  training. 
The  door  is  now  open,  and  the  way  prepared 
to  take  action  on  a  very  important  point,  the 
endowment. 

"  Brother  Cossitt,  I  wrote  you  and  other  brethren, 
during  the  sitting  of  the  Assembly,  but  my  letters 
did  not  reach  in  time,  on  another  subject ;  which 
has  interested  me,  and  on  which  I  would  have 
been  glad  if  the  Assembly  had  taken  some  favorable 
action.  The  celebration  of  the  Semi-Centennial 
Anniversary  of  the  great  revival  of  1800,  which 
gave  birth  to  the  Cumberland  Presbyterian  Church, 
(an  American  Church,  a  revival  Church)  and  which 
also  gave  rise  to  many  valuable  institutions  ;  and 
since  which  time  many  have  gone  forth,  and 
knowledge  has  increased.  This  subject  may  be 
acted  on  at  the  next  Assembly,  but  it  should  be 
thought  of,  and  prayed  over,  before  hand.  1  would 
be  pleased,  could  the  Celebration  be  on  the  day  the 
meeting  commenced,  when  the  work  developed 
itself  so  powerfully. 

Will  our  Assembly,  at  its  next  meeting,  which 
will  be  not  far  from  where  the  revival  commenced, 


C  H  (i  I  S  T  I  A  N      F  E  I.  L  O        S  H  t  I'  .  "2  J  3 

recoinnientl  that  protracted  or  can)|>  meetings  he 
held  in  all  our  Clmrches,  at  that  time,  <;ommencing 
with  fasting  and  prayer  1 


CHRISTIAN  FELLOWSHIP. 

Jesus  Christ  has  promised,  that  where  two  or 
three  are  gathered  together  in  his  name,  he  will  be 
in  the  midst  of  them. 

Now,  if  two  or  three  Christians,  and  members 
of  a  Church,  are  thrown  together  in  the  same 
neighborhood,  town,  or  city,  ought  they  not  to 
unite  together,  in  some  religious  form,  to  ])r()mote 
their  own  spiritual  interest,  and  the  interest  of  the 
Church  ;  and  command  all  the  means  in  their 
power  to  promote  the  Saviour's  cause  ?  and  \\  here 
can  two  or  three  be  thrown  together  in  this  world, 
without  some  means,  and  sufficient  means,  to 
promote  their  own  good,  and  the  good  of  others, 
if  they  would  only  use  those  means  ?  Can  they 
not  meet,  and  speak  one  to  another  1  Can  they 
not  pray  and  sing  together?  Can  they  not  have 
Sabbath  Schools ;  and,  if  they  jiave  no  preacher, 
can  they  not  try  to  get  one  1  And  can  they  not 
exhort  one  another;  and,  if  they  use  all  the  means 
in  their  power,  cannot  two  or  three  build  up  a 
Church  I     And    will   not   Christ   be  in  the   midst 


214  CHRISTIAN      FELLOWSHIP. 

of  tliein,  and  bless  them ;  and  as  they  prosper, 
can  they  not  build  a  good  house  of  worship  1 
And  can  tliey  not  secure,  and  sustain,  a  pastor  or 
missionary  1  And  when  they  are  all  at  work,  and 
always  at  work,  working  with  God,  and  working 
with  one  another,  can  such  a  Church  die?  The 
candle-Slick  has  never  been  removed,  except  from 
the  negligent  and  slothful ! 

By  religious  industry  and  economy,  they  will 
secure  the  confidence  and  aid  of  others;  but  who 
can  have  confidence  ;  and  who  will  aid  a  few  or 
many,  when  they  will  not  help  themselves,  and 
take  care  of  what  aid  is  afi^orded  them  ?  And  are 
not  two  or  three,  or  a  large  congregation  criminal, 
who  have  means  at  hand,  and  will  not  command 
or  use  the  means  to  sustain  themselves  and  build 
up  the  Church. 


BRIEF  HISTORICAL  SKETCH 


CUMBERLAND  PRESBYTERIAN  CHURCH. 


In  giving  a  succinct  account  of  the  origin  and  progress 
of  this  infant  branch  of  Zion,  I  will  observe,  in  the  first 
place,  that  the  revival  of  reUgion  in  the  Presbyterian 
Church,  out  of  which  Cumberland  Presbyterians  sprang, 
was  brought  about  by  the  ordinary  means,  though  used  in 
an  extraordinary  way. 

The  Rev.  James  M'Gready,*  with  a  few  other  individuals 
of  Logan  County,  Kentucky,  near  the  close  of  the  last 
century,  began,  like  the  remnant  of  Israel  in  the  days  of 
Ahab,  to  mourn  over  the  desolations  of  Zion.  At  length 
tliey  drew  up,  and  adopted,  the  following  preamble  and 
covenant : — 

"  When  we  consider  the  word  and  promises  of  a 
compassionate  God,  to  the  poor  lost  family  of  Adam,  we 
find  the  strongest  encouragement  for  Christians  to  pray  in 
faith — to  ask,  in  the  name  of  Jesus,  for  the  conversion  of 

*  It  was  under  the  preaching  of  this  venerable  Father  in  Israel,  that 
the  woik  of  God  first  appeared  in  Kentucky. 


216        BRIEF      H  I  S  r  (>  k  I  C  A  I,      SKETCH. 

their  fellow  men.  Noue  ever  went  to  Christ  when  on 
earth,  with  the  case  of  their  friends,  that  were  denied ; 
and,  although  the  days  of  his  humiliation  are  ended,  yet, 
for  the  encouragement  of  his  people,  he  has  left  it  on 
record,  that  where  two  or  three  agree,  upon  earth,  to  ask 
in  prayer,  believing,  it  shall  be  done.  Again  :  whatsoever 
you  shall  asTc  the  Father  in  my  name,  that  will  I  do,  that 
the  Father  may  he  glorified  in  the  Son.  With  these  promises 
before  us,  we  feel  encouraged  to  unite  our  supphcations  to 
a  prayer-hearing  God,  for  the  outpouring  of  his  spirit,  that 
his  people  may  be  quickened  and  comforted,  and  that 
our  children,  and  sinners  generally,  may  be  converted. 
Therefore,  we  bind  ourselves  to  observe  the  third  Saturday 
of  each  month,  for  one  year,  as  a  day  of  fasting  and 
prayer,  for  the  conversion  of  sinners  in  Logan  County  and 
throughout  the  world.  "We  also  engage  to  spend  one 
half  hour  every  Saturday  evening,  beginning  at  the  setting 
of  the  sun,  and  one  half  hour  every  Sabbath  morning,  at 
the  rising  of  the  sun,  in  pleading  with  God  to  revive  his 
work." 

The  Great  Head  of  the  Church  evidently  owned  and 
blessed  tliis  extraordinary  effort,  and  soon  commenced 
a  powerful  revival  of  religion,  in  the  bounds  of  the 
Transylvania  Presbytery.  This  Presbytery  Avas  divided 
in  1802,  by  the  Synod  of  Kentucky,  and  the  Cumberland 
Presbytery  formed,  including  most  of  the  preachers  that 
had  been  active  in  promoting  the  revival,  and  embracing 
many  of  the  societies  that  had  been  converted  and  organized 
after  the  revival  commenced.  The  measures  adopted  for 
the  purpose  of  perpetuating  and  extending  this  glorious 
work  of  God,  and  for  the  purpose  of  supplying  newly- 
organized  congregations  with  preaching,  soon  incurred  the 
displeasure  of  the  Synod,  which  will  appear  in  the  following 
letter : — 


BRIEF      I!   I  S  T  ()  K  1  C  A  L      >;  K  F.  T  C  H  .         217 

CIRCULAR    L  E  T  T  E  R , 

Addressed  to  the  Societies  and  Bretliren  of  the  Presby- 
terian Churchy  recently  under  the  care  of  the  Council^ 
by  the  late  Oumberland  Presbytery ;  in  ivldch  there 
is  a  correct  statement  of  the  origin,  jirogress,  and 
termination,  of  the  difference  between  the  Synod  of 
Kentucky,  and  the  former  Presbytery  of  Cumberland. 

Dear  Brethren — The  time  is  at  last  come,  when  we 
must  either  sacrifice  our  religious  liberties  and  conscience, 
to  what  we  judge  unreasonable  demands,  cease  our 
endeavors  to  promote  the  work  of  God  among  you,  as  we 
have  hitherto  done,  or  constitute  a  Presbytery  separate 
from  the  Synod  of  Kentucky.  We  choose  the  latter  as 
the  only  alternative,  in  which  we  can  have  the  answer 
of  a  good  conscience.  We  therefore  deem  it  expedient  to 
give  you  a  retrospective  view  of  the  cause,  together  with 
the  progressive  means,  by  which  matters  have  been  brought 
to  this  issue.  • 

A  number  of  you  will  easily  recollect,  that  about  the 

close  of  the  last  century,  or  beginning  of  the  present, 

God,  in  a  very  remarkable  manner,  began  to  revive  his 

work   amongst  the   inhabitants    of  this   western   country. 

The  first  symptoms  of  which,  appeared  under  the  ministerial 

labors  of  the  Rev.  James  M'Gready,  in  Logan  County. 

At  the  first  commencement  of  this   glorious   revival,   as 

also  in  its  progress,  the   bodily  affections   and  exercises 

of  a  number  of  those  who  were  its  subjects,  were  very 

uncommon.     This  soon  caused  a  rumor  to  go  abroad,  and 

the  people  from  every  quarter  come   out  to  see.      The 

consequence  of  which  was,  they  not  only  had  their  curiosity 

satisfied,  but   a  great   number  had    their  hearts    deeply 

aflfected.     This,  in  the  hand  of  God,  was  a  blessed  means 
19 


218      B  u  I  E  r     H  I  -s  r  o  n  i  c  v  [,     s  k  i-;  t  c  m  . 

of  spreadin"  the  work  through  various  ytarts  of  our  country. 
For  a  while,  at  first,  all  the  ministers  in  our  bounds,  seemed 
to  participate  in  the  glorious  effusion  of  the  Holy  Spirit, 
and  correspondent  to  this,  proclaimed  themselves  friends 
to  the  REVIVAL.  But,  alas!  it  was  soon  after  discoverable, 
that  some  of  them  had  changed  their  opinion,  otherwise 
they  had  never  been  well  established.  The  consequence 
of  this  apparent  change  may  easily  be  inferred  ;  notwith- 
standing the  work  still  progressed.  And  although  the  few 
who  remained  friends  to  the  revival,  labored  in  the  work 
of  the  ministry  niffht  and  day^  yet  the  cries  of  the  people 
for  more  preaching  were  incessant ;  and  those  cries  soon 
became  so  general,  that  they  were  heard  from  many  parts 
of  an  extensive  frontier.  The  ministers,  in  return,  could 
only  pity,  and  pray  for  them ;  the  congregations  being  so 
numerous,  and  in  such  a  scattered  situation,  that  they 
could  not,  by  any  possible  endeavor,  supply  them. 

About  this  time,  a  venerable  father  in  the  ministry,* 
who  was  then  resident  in  one  of  the  upper  counties  of 
Kentucky,  came  down  and  attended  a  communion  with 
some  of  our  preachers  in  a  vacant  congregation  :  and  he, 
havinof  learned  the  situation  of  our  country,  and  the 
pressing  demand  that  there  was  for  more  preaching, 
proposed  the  plan  of  encouraging  such  amongst  us,  as 
appeared  to  be  men  of  good  talents,  and  who  also 
discovered  a  disposition  to  exercise  their  gifts  in  a  public 
way,  to  preach  the  gospel,  although  they  might  not  have 
acquired  that  degree  of  human  education,  which  the  letter 
of  discipline  requires.  This  proposition  was  truly  pleasing 
to  our  preachers  ;  and,  indeed,  it  found  general  acceptance 
amongst  the  people,  as  soon  as  intimations  thereof  \sero 
given.     The    consequence    was,    an    uncommon    spirit   of 


*  Hcv.   David   Hitt, 


B  ri  1  K  F      11  1  S  T  O  R  I  C  A  I.      SKETCH.        019 

prayer  now  seemed  to  prevail  throughout  the  soeieties, 
that  the  great  Head  of  the  Church  would,  not  only  open 
an  effectual  door  into  the  ministry,  but  also  that  he  would 
raise  up,  qualify,  and  bring  men  into  that  sacred  office, 
whose  labors  he  would  own  and  bless.  And,  brethren, 
that  God  who  never  told  Israel  to  seek  Mm  in  vain, 
evidently  heard  and  answered  the  prayers  of  his  people. 
Some,  whose  minds  had  been  previously  impressed  with 
the  duty  of  calling  sinners  to  repentance,  and  of  bearing 
public  testimony  to  the  work  of  God  and  the  religion  of 
Jesus  Christ,  and  upon  whom,  also,  the  eyes  of  the  Church, 
for  some  time,  had  been  fixed  with  a  degree  of  expecta-' 
tion,  now  made  their  exercise  of  mind  on  this  subject, 
known  to  their  Fathers  in  the  ministry.  The  prospect 
was  truly  pleasing  to  the  preachers,  yet  they  considered 
it  expedient  to  act  with  the  greatest  caution:  for  although 
tlie  step  about  to  be  taken,  was  not  unprecedented  in  the 
Presbyterian  Church,  yet,  seeing  it  was  out  of  the  common 
track,  they  Avere  well  aware,  that  some  of  their  brethren 
in  the  ministry  would  oppose  the  measure.  However, 
they  ventured  to  encourage  three  or  four  of  the  young 
men  to  pi-epare  written  discourses,  and  present  them  to 
the  Transylvania  Presbytery  as  a  specimen  of  their 
abilities.  They  accordingly  prepared  discourses,  and  at 
the  next  stated  session  of  said  Presbytery,  their  case  was 
brought  before  that  reverend  body.  They  met  with  warm 
opposition,  arising  principally,  however,  fi*om  a  quarter 
rather  inimical  to  the  revival.  But  after  a  lengthy  con- 
versation on  the  subject,  in  which  there  was  much  altei-ca- 
tion,  a  majority  of  the  members  consented  and  agi-eed, 
that  the  young  men  might  be  permitted  to  read  their  dis- 
courses to  an  aged  member  alone,  who  should  make  report 
to  the  Judicature.  We  believe  the  report  was  favorable. 
It  was  thou  directed,   as  well  as  we   can  recollect,   that 


220  BRIEF     IIISTOmCAL     SKETCH. 

those  men  should  prepare  other  discourses  to  be  read  at  the 
next  Presbytery.  They  accordingly  prepared,  and  three 
of  them  attended  ;  but,  as  soon  as  the  subject  of  their  case 
was  resumed,  a  warm  debate  ensued.  At  length,  however, 
a  majurity  of  the  members  agreed  to  hear  their  discourses. 
After  they  were  read,  the  question  was  put :  '^  Shall  these 
men  be  received  as  candidates  for  the  ministry  ?"  The 
vote  being  taken,  one  of  the  three  was  received,  and  two 
rejected  by  a  majority  of  one  vote  only.  This  circumstance 
much  depressed  the  spirits  of  a  number  of  the  preachers,  who 
were  real  friends  to  the  revival,  and  likewise  the  congrega- 
tions generally,  who  had  so  earnestly  desired  their  licensure, 
but  more  especially  the  spirits  of  those  two  candidates  were 
depressed.  They  were  men  in  a  matrimonial  state,  and 
could  not  consistently  with  those  relative  duties,  by  which 
they  were  bound  to  their  families,  go  and  acquire  the 
knowledge  of  all  those  forms  of  literature  required  by  the 
book  of  discipline.  Fain  would  they  have  returned  home, 
and  solaced  themselves  in  the  enjoyment  of  their  domestic 
comforts,  as  private  Christians,  if  they  could  have  done  so, 
and  kept  a  good  conscience  :  but  this  they  could  not  do  ; 
nor  could  they  with  clearness  become  members  of  any 
other  Christian  society,  where  the  ministerial  door  was  not 
so  strait  and  difficult,  and  consequently,  where  they 
mio'ht  have  been  at  liberty  to  exercise  their  popular  talents 
with  approbation.  No :  they  were  attached  to  all  the 
essential  doctrines,  and  likewise  the  discipline  of  the  Pres- 
byterian Church.  It  was  in  this  Church  they  were  early 
dedicated  to  God  by  their  parents,  and  in  this  Church 
they  first  felt  the  power  of  the  gospel  upon  their  hearts, 
and  tasted  the  sweetness  of  that  grace,  which  brings  salva- 
tion to  man.  Therefore  in  the  conamunion  of  this  Church 
they  earnestly  desired  to  live  and  die. 

By  this  time  a  number  of  others,  who  were  generally 


BRIEF     HISTORICAL     SKETCH.  221 

esteemed  eminent  for  gifts  and  piety,  together  with  those 
Mho  had  ah-eadj  offered  as  candidates,  became  solemnly 
impressed  to  proclaim  the  word  of  life  and  salvation  to 
sinners.  But  alas  !  the  door  of  admittance  seemed  to  be 
shut  against  them. 

In  this  dark  state  of  matters,  both  the  ministers  them- 
selves, and  likewise  the  candidates  who  had  already  offered, 
and  others  who  were  looking  forward  towards  the  ministry, 
together  Avith  all  the  societies  in  our  bounds,  began  now, 
in  good  earnest,  to  reaUze  the  necessity  of  crying  mightily 
to  that  God,  who  has  Church  judicatures  in  his  hands,  as 
Avell  as  the  hearts  of  individuals.  In  the  meantime, 
candidates,  and  other  eminent  characters,  who  were 
assiduously  endeavoring  in  one  way  or  another  to  promote 
the  work  of  God,  were  encouraged  by  their  fathers  in  the 
ministry  to  continue  to  their  gifts  in  a  way  of  public 
exhortation,  which  several  of  them  did,  laboring  much  till 
the  next  Presbytery,  at  which  time  several  petitions  were 
presented  with  hundreds  of  signatures,  praying  the 
Presbytery  to  license  and  send  to  their  relief  certabi 
denominated  persons.  The  subject  was  again  taken  into 
consideration,  after  which  the  Presbytery  that  was  per- 
sonally acquainted  with  those  men  embraced  in  the  petitions, 
knowing  their  piety,  soundness  in  the  faith,  aj^tness  to 
teach,  ^c,  and  taking  into  view  the  situation  of  the 
congregations,  and  the  extraordinary  demand  for  preach- 
ing, determined  to  hear  trial  sermons  from  three  or  four 
of  them  (at  the  then  present  session)  to  be  considered  as 
popular  discourses,  which  accordingly  were  delivered,  and 
sustained  by  a  large  majority  of  the  judicature.  And  after 
an  examination  on  various  subjects,  touching  the  ministry, 
which  was  also  sustained,  they  w^ere  "  licensed  to  preach  the 
gospel  within  the  bounds  of  the  Transylvania  Presbytery, 
or  wherever  ebe,  Goil  in  his  providence,  might  call  them." 


222  BRIEF     HISTORICAL      S  K  E  T  C  II . 

Certain  members  who  had  always  been  opposed  to  tlie 
measure,  entered  their  protest  against  the  proceedings  of 
the  majority.  But  the  majority  were  not  deterred  thereby, 
from  pursuing  in  their  official  capacity,  that  method  which 
they  conscientioiisly  believed  best  calculated  to  promote 
the  Redeemer's  kingdom  in  the  world. 

The  Synod,  not  long  after  this,  divided  the  Transylvania 
Presbytery,  and  formed  what  was  called  the  Cumberland 
Presbytery,  the  bounds  of  which  included  all  the  members 
that  attended  the  preceding  session  of  the  Transylvania 
Presbytery.  This  act  gave  a  decided  majority  m  the  new 
Presbytery  to  the  promoters  of  the  revival,  and  those  who 
were  friendly  to  tJie  licensure  of  the  aforementioned  young 
men ;  which  majority  ever  after  continued  and  increased 
until  the  Presbytery  was  dissolved. 

The  licensing  of  these  men,  on  the  petition  of  the  con- 
gregations, seemed  to  be  a  mean  in  God's  hand  of  increasing 
instead  of  decreasing,  the  demand  for  supplies.  They, 
(the  preachers)  laboring  both  night  and  day,  leaving  their 
families  for  a  considerable  length  of  time,  preaching  the 
word,  planting  new  societies,  and  watering  those  that  were 
planted,  would  necessarily  increase  such  demand,  if  attend- 
ed with  divine  influence.  And,  brethren,  we  need  only 
appeal  to  many  of  you,  to  witness  the  success  that  evidently 
attended  those  men's  labors.  The  feeling  and  experience 
of  your  own  hearts  are  better  evidences  to  you  on  that 
subject,  than  all  the  reasons  that  could  be  advanced. 
TJiough  you  may  have  ten  thousand  instructors,  yet  you 
have  not  many  fathers  in  Christ. 

The  Presbytery,  in  pursuing  what  they  believed  to  be 
their  duty,  continued  from  time  to  time  to  license  and 
ordain  such  men,  both  learned  and  unlearned,  (what  is 
meant  by  unlearned  here,  is  not  a  want  of  common  English 
education,)  as  they  thought  would  be  useful  laboi-ers  in  .the 


BRIEF     HISTORICAL     SKETCH.  223 

vineyard  of  the  Lord.  And,  if  the  old  maxim  be  a  good 
one,  ("judge  of  causes  by  their  effects,")  the  Presbytery 
will  never  have  just  cause  to  regret  that  they  engaged  in, 
and  pursued  such  measures  :  for  it  is  an  incontesdble  fact, 
judging  by  our  Lord's  rule,  (^By  their  fruit  ye  shall  knoiv 
them,')  that  there  are  multitudes  of  both  men  and  women 
who  will  have  cause  to  rejoice  eternally  that  ever  they 
heard  those  men  preach  a  crucified  Christ. 

The  members  who  entered  their  protest,  sent  a  petition 
to  the  next  session  of  Synod,  referring  them  to  the  protest, 
'•  which  they  thouglit  should  have  operated  as  an  appeal," 
in  which  they  comjilained  of  various  irregularities  in  the 
Cumberland  Pi-esbytery  with  respect  to  the  licensure  and 
ordination  of  men  to  the  ministry.  The  Synod  at  that  time 
did  or  said  but  little  about  the  matter ;  but,  at  their 
succeeding  session,  they  appointed  a  Commission  of  Synod 
to  meet  shortly  afterwards  in  the  bounds  of  the  Cumberland 
Presbytery  at  Gasper  river,  and  directed  certain  members 
of  the  Commission  to  cite  previously  to  that  meeting,  all 
our  preachers,  licentiates,  candidates  and  public  exhorters,* 
who  generally  met  in  obedience  to  the  citation. 

We  would  observe  here,  brethren,  that  although  the 
appointment  of  the  Commission  was,  we  hope,  well  intended, 
yet  we  believe  it  was  unhappily  selected  as  to  a  part  of  it, 
from  what  appeared  in  the  prosecution  of  their  mission.  A 
number  of  that  body,  however,  both  preachers  and  elders, 
were  meek  and  friendly  disposed  men,  who  felt  themselves 
aa  brethren,  disposed  to  pursue  the  most  pacific  measures, 

*  There  was  much  noise  about  so  many  exliorters  liaving  been  authorizt'd 
by  the  Presbytery.  The  members  thought  with  the  apostle,  that  it  was  tlie 
dutv  and  privile^je  of  all  Christians  to  exhort  in  some  manner:  and  the 
design  they  had  in  licensing  such  as  made  application  was  to  giveihein  moro 
wei'-rht  amouL'  the  people,  without  the  most  <iis'.ant  prospect  of  licensing 
them  to  preaoh.  cxc.pt  those  whose  talenis  might  jutftify  euch  an  act. 


224  BRIEF     TI  r  rt  T  0  n  I  C  A  I,     SKETCH. 

according  to  their  order  from  the  stated  Synod  to  heal  the 
breach  that  threatened  the  Church.  But  on  the  contrary 
it  is  notorious,  that  another  part  of  that  body  were  men  of 
different  tempers  ;  and  it  was  an  unfortunate  circumstance 
that  those  men  were  the  most  forward  influential  members. 
After  the  Commission  had  met,  and  also  the  accused, 
who  were  then  known  as  the  majority  of  the  Cumberland 
Presbytery,  the  Commission  selected  from  the  mitmtcs, 
arid  other  sources,  a  number  of  irregularities,  as  chargeable 
against  the  majority  of  the  Presbytery,  all  of  which,  how 
ever,  were  comprised  in  the  two  following  particulai-s,  viz  • 
1st.  The  licensing  of  unlearned  men,  or  such  as  had  not 
been  examined  on  the  learned  languages,  &c.  2nd.  That 
those  men,  who  were  licensed,  both  learned  and  vmlearned, 
were  only  required  to  adopt  the  Confession  of  Faith  partially, 
that  is  as  far  as  they  believed  it  to  agree  with  the  word  of 
God. 

As  to  the  first  ground  of  complaint,  the  Presbytery  not 
only  plead  the  exception  made  in  the  discipline  in  extra- 
ordinary cases,  but  also  the  example  of  a  number  of  the 
Presbyteries  in  different  parts  of  the  United  State?.*  They 

*  Amonj  the  many  instances  of  this  kind  that  might  be  nientioneii,  are  the 
following,  viz:  Mr.  Beck  who  was  received  by  the  Presbytery  in  North 
Carolina — Mr.  Bloodworth  by  Orange — Mr.  Moore  by  Hanover — Mr.  Marquis 
by  Redstone,  and  Mr.  Kemper  and  Abell  by  the  Transylvania  Presbytery. 
Likewise,  in  Pennsylvania  many  3-ears  ago.  a  poor  illiterate  man,  a  native 
of  Wales,  conceiving  that  he  had  an  internal  call  to  preach  the  gospel,  made 
his  case  known  to  the  Presbytery.  But  because  he  was  not  sufficiently 
acquainted  with  the  English  language  to  undergo  an  examination  in  it,  or 
in  any  other  but  his  mothe?  tongue,  the  Presbytery  therefore,  instead  of 
treating  him  without  notice,  sent  to  Virginia  for  President  Davis,  who  was 
also  a  native  of  Wales,  to  perform  the  necessary  examination  previous  to 
licensure,  who  on  his  return  to  Virginia,  declared  that  he  never  had  assisted 
in  bringing  a  man  into  the  ministry  with  greater  freedom  in  his  life. 

In  short,  the  majority  of  Cumberland  Presbyter}',  were  of  opinion,  that  the 
compilers  of  the  Confession  of  Faith  and  discipline  of  our  Church,  never 
Intended  the  rales  there  laid  down  for  examination  and  trial  of  candidates 
for  the  ministry,    to  he  considered  an  infalliblo    standard  by  which  tlie  ilolj- 


BRIEF      HISTORICAL     SKETCH.  225 

moreover  appealed  to  a  higher  authority  than  either  of  the 
foregoing,  which  was  the  new  testament,  and  inquired  if 
there  was  any  precept  or  example  in  that,  which  condemned 
the  practice  of  licensing  what  they  (the  Commission)  called 
unlearned  men  to  preach  the  gospel.  It  was  likewise 
asked,  if  God  could  not  as  easily  call  a  Presbyterian  to 
preach,  who  had  not  a  liberal  education,  as  he  could  a 
Methodist  or  Baptist,  a  number  of  whom  are  acknowledged 
to  be  respectable  and  useful  ministers  of  Jesus  Christ. 

As  to  the  second  point,  the  Synod  had  suggested  that 
the  candidates  could  have  adopted  the  "Alkoran,"  in  the 
same  manner  they  adopted  the  Confession  of  Faith.  This 
was  acknowledged  to  be  literally  true,  but  not  applicable  in 
the  case  of  the  young  men  ;  for  the  Presbytery  contended 
that  the  very  act  of  the  candidates  receiving  the  Confes- 
sion at  all,  was  an  evidence  that  they  esteemed  it  above  all 
HUMAN  creeds ;  and  the  exception,  or  condition,  in  which 
they  were  indulged,  was  only  designed  to  meet  some 
conscientious  scruples,  in  points  not  fundamental  nor 
essential,  particularly  the  idea  of  fatality,  that  seemed 
to  some  of  them  to  be  there  taught  under  the  high  and 
mysterious  doctrine  of  predestination. 

The  reasons  offered  by  the  Presbytery,  on  these  points, 
did  not  appear  satisfactory  to  the  Commission  of  Synod  : 
therefore,  much  altercation  took  place,  during  which  time, 
no  doubt,  Christ  was  wounded  in  the  house  of  Jus  friends, 
by  some,  perhaps,  of  both  judicatures.  It  is  well  recollected 
at  any  rate,  that  the  Presbytery  during  the  debate,  were 

Gliost  nmst  be  limited,  when  he  calls  men  to  that  sacred  office.  They  iiad 
no  doubt  but  that  reverend  body,  at  the  same  time  that  they  laid  down  ihosa 
prudential  rules,  believed  that  the  great  Head  of  the  Church  could,  and 
actually  did,  when  he  thought  proper,  brinsj  men  into  the  ministry  \%  ithout 
the  aid  of  those  literarj'  (]uaUfications  :  and  if  granted  that  he  nii^'ht  in  one 
instance,  why  not  in  more  ;  yea,  wliy  not  in  many.  Who  will  limii  tlit>  Holy 
one  of  Israel  ? 


226  BRIEF     HISTORICAL     SKETCH. 

often  reminded  bv  certain  members  of  the  Commission, 
that  thej  they  stood  at  the  Commissioner's  bar  !  Indeed, 
brethren,  it  appeared  to  us  very  evident,  that  some  of  the 
leading  members  of  that  body,  assumed  attitudes  and  an 
authorit\^,  which  but  illy  comported  with  the  character 
of  ministers  of  the  meek  and  lovrly  Jesus  sent  on  a  pacific 
mission. 

After  much  reasoning,  as  well  as  positive  assertion  on 
the  subject,  the  Commission  demanded  of  the  Presbytery, 
to  give  up  to  them  all  those  men  whom  they  had  hcensed 
and  ordained,  for  re-examination.  The  Presbytery  refused, 
suggesting  the  danger  of  the  example,  and  also  that  such  a 
demand  was  without  precedent.  They  moreover  declared, 
that  they  believed  the  discipline  of  the  Presbyterian  Church 
had  vested  the  sole  power  in  the  several  Presbyteries,  to 
judge  of  the  faith  and  qualifications  of  their  own  candidates 
for  the  ministry.* 

After  the  refusal  of  the  Presbytery,  the  Moderator  of 
the  Commission,  proceeded  to  abjure  the  young  men  to  sub- 
mit to  their  authority  and  be  re-examined,  when  one  of  them 
asked  liberty  for  himself  and  brethren  to  retire,  and  ask 
counsel  of  God  before  they  would  give  an  answer.  This 
reasonable  request  was,  at  first,  strongly  opposed  by  one 
or  two  leading  members  of  the  Commission,  but  at  length  it 
was  granted,  and  the  young  men  retired  to  ask  counsel  of 
niM  who  is  all  wise.  In  a  short  time  after  they  returned, 
when  they  were  asked,  individually,  if  they  would  submit 
as  above.  They  all,  except  one  or  two,  who  wanted  longer 
time  to  deliberate,  answered  in  the  negative,  for  the  follow- 


*0n  the  principle  of  the  Commission's  demand,  no  Presbytery  would  know 
when  there  was  an  addition  made  to  their  body  by  a  new  ordination,  in  as 
micfh  as  the  next  Synod  miyht  demand  a  re-ex amina^ ion  of  the  newly 
ordaii.c:)  niiiii-ter,  jadse  him  uuqualiHed,  and  declare  he  should  no  longer 
prcac':  :is  a  ri-.'sbyteriau. 


BRIEF      IIISTOKICAL     SKETCH.  227 

in<;  reasons,  viz :  First  They  believed  the  Cumberland 
Presbytery,  which  was  a  regular  Church  Judicature,  to  be 
competent  judges  of  the  faith  and  abilities  of  their  own 
candidates.  Secondly.  That  they  themselves  had  not  been 
charged  with  heresj"-  and  immorality,  and,  if  tiiey  had,  the 
Presbytery  would  have  been  the  proper  Judicature  first  to 
have  called  them  to  an  account.  Nothwithstanding,  the 
Commission  of  Synod  proceeded  formally  to  prohibit  all  the 
men,  learned  and  unlearned,  whom  the  Cumberland  Pres- 
bytery had  licensed  and  ordained,  from  preaching  the 
gospel  in  the  name  of  Presbyterians,  and  also  cited  what 
was  called  the  old  members  to  attend  the  next  stated  session 
of  Synod,  to  be  examined  on  faith,  and  to  answer  for  not 
having  given  up  their  young  brethren  to  be  re-examined  ! 

Here,  brethren,  w^e  would  ask,  knowing  that  a  number 
of  you  have  been  thirty  or  forty  years  regular  members  of 
the  Presbyterian  Church,  if  ever  you  knew  an  instance, 
either  in  Europe  or  America,  of  a  Synod  undertaking  to 
prohibit  preachers,  who  had  not  been  accused  by  their  own 
or  any  other  Presbytery  ?  We  would  also  ask,  if  ever 
you  knev,'  an  instance  of  any  reformed  Church  Judicature 
silencing  a  minister  or  ministers,  who  had  not  been  charged 
with  heresy,  immorality,  nor  even  what  our  discipline  calls 
contumacy  ?  This  was  certainly  the  case  Avith  the  young 
men.  That  is,  they  were  not  charged  with  either  of  the 
above,  yet  they  were  prohibited  and  the  Presbytery  cen- 
sured, because  they  would  not  acknowledge  the  authority 
by  which  it  was  done. 

The  members  of  Presbytery  then  retired  (but  not  in  a 
Presbyterial  capacity)  to  consult  what  was  best  to  be  done, 
and  after  deliberation,  they  agreed  to  encourage  the  young 
men  to  continue  the  exercise  of  their  respective  fmctinns, 
which  they  themselves  determined  to  do,  except  in  such 
business  as  required  the  act  of  a  Presbytery. 


228  BRIEF     HISTORICAL     SKLTCII. 

Some  months  after,  there  was  a  general  meeting  or 
conncil  held  at  Shilo,  consisting  of  the  ministers,  elders, 
and  representatives,  from  vacancies  •v^■hich  formerly  com- 
posed a  majority  of  Cumberland  Presbytery.  At  that 
council,  it  was  agreed  on  to  petition  the  General  Assembly; 
and  in  the  mean  time,  cease  our  operations  as  a  Presbytery 
but  continue  to  meet  from  time  to  time  in  the  capacity  of 
a  council,  and  promote  the  interests  of  the  Church  as  well 
as  we  could,  until  an  answer  could  be  obtained  from  the 
Assembly.  The  council,  at  this  meeting,  unanimously 
declared  it  to  be  their  opinion,  that  the  Commission  of 
Synod  had  acted  contrary  to  discipline,  which  opinion  was 
corroborated  by  the  next  Assembly,  (though  not  officially) 
according  to  a  private  letter  from  a  respectable  member  of 
that  body,  a  part  of  wliich  is  as  follows : 

"  The  unhappy  diflferences  in  your  quarter,  so  immediately 
succeeding  what  a  great  proportion  of  the  Presbyterian 
interest  in  this  place,  believed  to  be  a  great  revival  of  the 
work  of  God,  has  excited  deep  concern,  and  our  General 
Assembly  have  had  the  matter  fully  before  them.  It 
appeared  to  be  the  decided  opinion  of  the  majority  in  the 
General  Assembly,  that  no  Synod  had  a  right  to  proceed 
against  ministers  or  individuals,  except  the  matter  shall 
have  come  before  them,  by  appeal  from  the  Presbytery. 
That  only  a  Presbytery  could  call  its  members  to  account 
for  errors  in  doctrine  or  practice. — That  a  man  once 
ordained  by  a  Presbytery  is  an  ordained  minister,  though 
the  Presbytery  may  have  acted  improperly  in  not  requiring 
the  due  qualifications  ;  and  that  even  a  Presbytery  could 
not  afterwards  depose,  but  for  cause  arising,  or  madepublic 
after  ordination ;  that  licentiates  are  ahvays  in  the  power 
of  the  Presbytery  to  examine  them  and  to  Avithdraw  their 
licensui'e  at  discretion  ;  but,  that  a  Synod  may  act  against 
a  Presbytery  as  such,  by  dissolving,  di\^ding,  censuring, 


BRIEF      II I  S  T  0  11 1  C  A  L      SKETCH,  229 

&c.,  consequently,  that  the  dealings  with  the  Cumberland 
Prebjtery  were  legal,  in  dissolving  thorn,  and  annexing 
them  to  Transylvania,  but  wholly  improper  in  suspending 
ordained  ministers,  and  still  more  improper  was  it,  for  a 
Commission  of  Synod  to  do  it.  But  though  the  rule  about 
knowledge  of  languages  in  our  discipline  is  not  often  fully 
complied  with,  and  though  the  rule  is  not  found  m  the 
scriptures,  yet  it  is  so  important,  that  though  your  case 
was  an  imperious  one,  yet  they  seemed  to  fear  you  had 
gone  too  far,  especially  in  the  licensures.  But  what  the 
General  Assembly  hath  finally  done,  will  appear  very 
inconclusive  on  these  points ;  because  they  wished  to  avoid 
offending  the  Synod  and  the  Presbytery  ;  and  the  minority 
in  the  Assembly  took  advantage  of  this,  to  make  the 
business  end  as  much  as  possible  in  such  a  manner  as  not 
to  be  construed  against  the  power  of  Synods  and  General 
Assemblies.  The  General  Assembly  have,  however, 
questioned  the  regularity  of  the  proceedings  of  your 
Synod." 

You  may  see,  brethren,  in  the  foregoing  extracts,  what 
was  the  decided  opinion  of  what  may  be  called  the  collected 
wisdom  of  the  Presbyterian  Church  in  the  United  Ststes  on 
the  points  for  which  we  contend.  And,  perhaps,  in  exam- 
ining the  list  of  Commissioners  who  composed  the  Assembly, 
the  members  will  be  found  to  stand  as  high  for  learning, 
integrity,  and  piety,  as  a  subsequent  Assembly,  which 
differed  with  them  in  opinion.  You  will  moreover  see  the 
reason  why  we  were  not  profited  by  the  favorable  ojnnion 
of  the  Assembly.  As  to  the  Assembly's  fearing  we  had 
'  gone  too  far  in  the  licensures,'  we  will  not  pretend  to  say 
their  fears  were  altogether  without  foundation  ;  neverthe- 
less, the  Presbytery  that  have  been  without  sin  on  this 
?  ibject,  'may  cast  the  first  stone.' — That  is,  the  Presbytery 
that  have  licensed  as  many  as  the  Cumberland  Presbytery 


2S0  BRIEF     HISTORICAL      SKKTCR. 

have  done,  ami  have  licensed  no  imwoper  person  to  preach 
the  gospel.* 

The  Assembly  addressed  a  letter  to  the  Synod  informing 
tiiem,  that  what  they  had  done  'was  at  least  of  questionable 
regularity,'  and  requested  them  to  review  their  proceed- 
ings, and  rectify  what  might  have  been  done  amiss.  The 
Synod,  avc  understood,  reviewed  but  confirmed  all  their 
Commission  had  done.  The  council,  notwithstanding, 
were  encouraged  to  forward  another  petition,  after  which 
they  wei'e  informed  by  a  private  letter,  from  another 
influential  member  of  the  Assembly,  that  it  would  be  most 
proper  for  them  to  apply  to  the  Synod  to  rescind  their 
former  order,  as  it  respected  the  Presbytery ;  and  if  they 
refused,  then  for  the  council  to  appeal  to  the  Assembly, 
which  '  no  doubt  would  redress  their  grievances.'  The 
official  letter  of  that  Assembh',  not  having  come  to  hand, 
the  council  thought  it  prudent  to  postpone  doing  any  thing 
in  it,  until  such  letter  could  be  seen.  After  it  was  seen,  a 
number  of  the  members  of  council  thought  the  prospect  of 
a  redress  of  grievances  not  flattering ;  and  at  the  next 
council  it  was  voted  by  a  large  majority  to  go  into  a 
constituted  state,  and  in  that  capacity,  address  the  General 
Assembly  ;  but  by  reason  of  the  minority  refusing  to 
acquiesce  in  what  the  majority  had  done,  the  council  did 
not  still  constitute  a  Presbytery.  Afcer  some  time,  some  of 
those  who  were  of  the  majority,  felt  willing  to  comj)ly  with 
the  recommendation  of  the  member  who  wrote  to  us,  and 
told  us  to  go  up  by  appeal  from  the  Synod,  but  before  there 
was  an  opportunity  of  doing  it,  Ave  heard  to  our  astonish- 
ment, that  the  Assembly  had  decided  in  favor  of  the  Svnod. 


*The  Camberland  Pres'tntery  liave  reasoa  to  thank  G.-d,  that  every  man 
wliom  tliey  licensed,  except  one  iudividual,  cculiuues  to  belicvo,  pivacb.  ai>d  A 

[tiacticc  ilic  gospel  ol  Clirist. 


BRIEF     HISTORICAL     SKETCH.  "231 

This  step  at  once  superseded  the  necessity  of  an  appeal ; 
therefore,  the  council  generally  thought  it  was  now  time 
to  constitute  into  a  Presbytery,  and  proceed  to  business 
again  in  that  capacity.  But  some  of  the  members  wished 
to  make  the  last  eifort  with  the  Synod,  which  now  had  the 
business  m  their  own  hands,  and  the  whole  agreed  at  tlie 
Ridge  Meeting  House  in  August  last,  to  propose  their  last 
terms,  and  forward  them  to  the  Transylvania  Presbytery, 
or  Synod,  by  two  Commissioners  to  be  appointed  for  that 
purpose,  which  was  accordingly  done,  and  the  terms  in 
substance  were  as  follows  : 

"  We,  the  preachers  belonging  to  the  Council,  both  old 
and  young,  from  a  sincere  desire  to  be  in  union  with  the 
general  body  of  the  Presbyterian  Church,  are  willing  to  be 
examined  on  the  tenets  of  our  holy  religion,  by  the  Tran- 
sylvania Presbytery,  Synod,  or  a  committee  appointed  for 
that  purpose ;  taking  along  the  idea,  however,  that  we  be 
received  or  rejected  as  a  connected  body.  Also,  all  our 
ministers,  ordained  and  licentiates,  retain  their  former 
authority  derived  from  the  Cumberland  Presbytery.  It 
w^as,  moreover,  understood  that  if  the  Synod  should 
require  the  preachers  to  re-adopt  the  Confession  of  Faith 
that  it  should  be  with  the  exception  of  fatality  only." 
Our  commissioners  were  directed  to  go,  and  take  a  copy 
of  the  above  minute,  w'.thout  any  discretionary  power 
whatever,  to  alter  the  propositions  in  any  way,  and  it  was 
unanimously  agreed  and  determined,  that  if  the  Synod 
would  not  accede  to  the  propositions,  that  on  the  fourth 
Tuesday  in  October  ensuing,  the  whole  Council  Avould  go 
into  a  constituted  state.  The  Commissioners  accordingly 
went  to  the  Synod  ;  and  after  their  return,  informed  us 
that  the  Synod  would  not  consider  our  case  as  a  body,  but 
as  individuals ;  neither  would  they  suffer  any  of  our 
preaclur.s  to  make   the    exception   to    the   Confession  of 


2:*.i:  r.  ii  i  e  r  historical    s  k  e  t  c  n . 

Faith.  The  -Commissioners,  notAvithstanding,  obtained  an 
order  for  an  intermediate  Presbytery  "  to  be  held  at 
Green  Town,  to  consider  the  case  of  Mr.  Hodge  and 
others."  Here,  brethren,  we  will  insert  for  your  informa- 
tion, the  minute  of  the  last  Council,  and  also  the  preamble 
to  the  minute  of  our  first  Presbytery. 

"  The  Council  met  at  Shilo,  agreeably  to  adjournment 
on  the  fourth  Tuesday  in  October,  1809.  Whereupon  Mr. 
King  was  appointed  to  the  chair,  and  Thomas  Donald 
clerk.     The  Council  opened  by  prayer. 

"  Inquirj''  was  made,  what  progress  the  Commissioners 
had  made  at  the  Transylvania  Presbytery  or  Synod, 
towards  bringing  about  a  reconciliation ;  and  how  those 
Judicatures  had  treated  the  propositions  of  the  Council. 
Mr.  Hodge,  after  some  preliminary  remarks,  in  which  he 
suggested  that  he  thought  the  Commissioners  had  obtained 
a  compliance  with  the  substance  of  the  Council's  proposi- 
tions, read  a  copy  of  a  petition  he  had  presented  to  the 
Synod,  and  the  Synod's  order  on  that  petition.  After  the 
matter  was  discussed,  and  after  the  minute  of  the  last 
Council  on  that  subject  was  read,  and  compared  with  the 
petition  and  order  above,  the  vote  was  taken  whether  or 
not  the  Synod  had  complied  with  the  propositions  of  the 
Council,  which  was  decided  in  the  negative,  by  a  very 
large  majority.  The  vote  was  then  taken,  whether  or  not 
the  Council  would  put  the  resolution  of  last  Council  into 
execution,  which  went  solemnly  to  declare,  that  unless  the 
Synod  acceded  to  their  propositions,  they  would  on  this 
day  constitute  into  a  Presbytery,  which  was  carried  in  the 
affirmative  by  a  large  majority :  after  which  Messrs.  Wil- 
liam and  Samuel  Hodge,  ministers,  and  Thomas  Donald, 
elder,  withdrew  from  the  Council,  virtually  declaring  their 
intention  to  join  tlie  Transylvania  Presbytery.  Tliere 
being  then  oiilv  three  ordained  ministers  piesent.  it  win 


BR-IEF     HISTORICAL     SKETCH.  233 

inquired  -whether  they  were  now  ready  to  go  into  a 
constituted  state  ;  when  it  was  found  that  one  of  them  was 
embarrassed  in  his  mind.  'Jhe  Council  then  adjourned, 
and  met  again,  waiting  the  decision  of  that  member:  who 
at  length  declared  he  could  not  feel  free  at  the  present 
time  to  constitute.  The  Council  then,  together  with  all 
the  licentiates  and  candidates  present,  formed  into  a 
committee  and  entered  upon  a  free  conversation  on  the 
subject  before  them ;  when  it  was  finally  agreed  to,  that 
each  ordained  minister,  licentiate,  elder,  and  representa- 
tive should  continue  in  union,  and  use  their  influence  to 
keep  the  Societies  in  union,  until  the  third  Tuesday  iu 
March  next ;  and  then  meet  at  the  Ridge  meeting  house. 
After  which,  each  one  shall  be  released  from  this  bond, 
unless  previously  to  that  time,  three  ordained  ministers 
belonging  to  this  body  shall  have  constituted  a  Presbytery. 
Then,  in  that  case,  the  committee  will  all  consider  the 
BOND  of  union  perpetual;  which  Presbytery,  after  doing 
such  business  as  they  may  think  proper,  are  to  adjourn  to 
meet  at  the  Ridge  meeting  house  the  said  third  Tuesday 
in  March  in  a  Presbyterial  capacity.'' 

SAMUEL  KING,  Chairman. 

"  In   Dixon    County,    Tennessee     State,    at   the    Rev. 
M'Adow's,  this  4th  day  of  February,  1810. 

"  We,  Samuel  jM'Adow,  Finis  Ewing,  and  Samuel 
King,  regularly  ordained  ministers,  in  the  Presbyterian 
Church,  against  whom  no  charge,  either  of  immorality  or 
heresy  has  ever  been  exhibited,  before  any  of  the  Church 
Judicatures,  having  waited  in  vain  more  than  four  years, 
in  the  mean  time,  petitioning  the  General  Assembly  for  a 
redress  of  grievances,  and  a  restoration  of  our  violated 
rights,  have,  and  do  hereby  agree  and  determine,  to  con- 
stitute into  a  Presbytery,  icnown  by  the  name  of  the 
Cumberland  Presbytery,  on  the  following  conditions: 
2(;  ' 


20  1      ^       li  11  I  E  F      HIS  T  0  R  I  C  A  L     S  K  E  T  C  II  . 

"•  All  candidates  for  the  ministry,  who  may  hereafter  hi 
licensed  by  this  Presbytery,  and  all  the  licentiates  or 
probationers,  who  may  hereafter  be  ordained  by  this 
Presbyter;'-,  shall  be  required,  before  such  hcensure  and 
ordination,  to  receive  and  adopt  the  Confession  and  Disci- 
pline of  the  Presbyterian  Church,  except  the  idea  of 
fatality,  that  seems  to  be  taught  under  the  mysterious 
doctrine  of  Predestination.  It  is  to  be  understood, 
however,  that  such  as  can  clearly  receive  the  Confession, 
without  any  exception,  shall  not  be  required  to  make  any. 
Moreover,  all  licentiates  before  they  are  set  apart  to  the 
■whole  work  of  the  ministry,  or  ordained,  shall  be  required 
to  undergo  an  examination  on  English  Grammar,  Geo- 
graphy, Astronomy,  Natural  and  Moral  Philosophy,  and 
Church  History.*  The  Presbytery  may  also  require  an 
examination  on  all,  or  any  part,  of  the  above  branches  of 
literature  before  licensure,  if  they  deem  it  expedient." 

Thus,  brethren,  we  have,  in  the  integrity  of  our  hearts, 
endeavored  to  give  you  as  correct  and  impartial  an 
account  of  the  rise  and  progress  of  the  cause  or  causes, 
that  have  brought  us  into  our  present  situation,  as  justice 
to  ourselves,  and  our  best  recollection  would  admit.  ^Ye 
have  not  intentionally  and  unjustly  exposed  or  covered  the 
conduct  of  any  man  or  Judicature.  We  have  only  aimed 
at  giving  a  clear,  honest  view  of  the  matter,  that  you 
might  be  enabled  to  judge  for  yourselves  whether  we  have 
acted  with  propriety  or  impropriety. 

We  think,  percipitancy  or  rashness  cannot  be  justly 
imputed  to  us  in  the  present  case.  We  have  Avaited  in  an 
unorganized  state,  for  more  than  four  years,  and  in  that 
time,  have  repeatedly  prayed  the  Judicatures  to  redress 


*  It  will  not  be  uiiderstooii  that  pxaniiiint;(i;is  on  experimental  reli;rii-.:i  ana 
Theolo_'v  will  be  omitted. 


BKIEF     HISTORICAL     SKETCH.  235 

our  grievances  ;  and  have  not  contended  for  one  privilege 
but  what  we  conscientiously  believe  God's  word  allows  us. 
If  we  had  sought  or  desired  an  occasion  to  make  a  schism 
in  the  church,  we  had  an  excellent  pretext,  after  the 
unprecedented  conduct  of  the  Commission  of  Synod 
towards  us.  But  instead  of  this,  we  volmitarily  suspended 
our  operations  as  a  Presbytery,  and  waited  from  year  to 
year,  beset  on  every  side,  hoping  the  matter  might  be 
settled  on  principles  just  and  equitable.  AVe  said  "  beset 
on  every  side."  i'es,  brethren,  a  number  of  you  know 
that  various  sectaries  took  the  advantage  of  our  forbear- 
ance and  peculiar  situation,  and  endeavored  to  rend  our 
flourishing  congregations.  The  swarms  of  heretics  and 
fanatics  also,  who  came  down  from  the  upper  counties  of 
Kentucky,  gave  us  much  perplexity :  yet  we  determined, 
through  grace,  to  stand  firm,  and  continue  to  appeal  to  the 
reason  and  justice  of  the  higher  Judicatures,  until  we 
were  assured  they  were  not  disposed  to  restore  our  rights. 
This  assurance  we  have  at  length  obtained,  and  there  was 
no  alternative  left  us,  but  either  to  violate  our  solemn 
vows  to  our  brethren,  act  contrary  to  our  reason  and 
conscience,  or  form  ourselves  into  a  Presbytery,  separate 
from  the  Kentucky  Synod.  This  step,  at  first  view,  may 
alarm  some  of  you ;  but  be  assured,  brethren,  that 
although  we  are  not  now  united  to  the  Presbyterian 
Church  by  the  external  bond  of  discipline,  that  we  feel  as 
much  union  in  heart  as  formerly ;  and  we  would  further 
assure  you,  that  we  have  not  set  up  as  a  party,  inimical  to 
the  general  Presb\'terian  church :  no, — we,  ourselves,  are 
Presbyterians,  and  expect  ever  to  remain  so,  whether 
united  to  the  general  body  or  not. 

Permit  us  fui-ther  to  inform  you  what  we  do  know  to  be 
an  incontestable  fact.  That  is,  there  are  a  number  of 
ministers  who  arc  ke|;t  in  the  bo.^om  of  tho  Presbyterian 


236  BRIEF     HISTORICAL     SKETCH. 

Church,  who  liave  deviated  infinitely  more  from  the  Con- 
fession than  we  have  done.  One  can  boldly  deny  the 
imputation  of  Christ's  active  obedience  to  the  sinner  in 
justification,  and  publish  it  to  the  world — another  can 
deny  the  operation  of  the  Holy  Spirit  in  the  work  of 
regeneration,*  and  yet,  we,  who  only  object  to  the 
unciualified  idea  of  eternal  reprobation,  cannot  be 
indulged  in  that  objection ! 

It  has  been  said  that  if  all  the  ministers  belonging  to 
the  Council,  had  continued  together,  and  had  constituted 
into  a  Presbytery,  it  would  have  been  much  better. 
Brethren,  if  individuals,  for  reasons  best  known  to  them- 
selves, and  their  God,  have  thought  proper  to  change  a 
position  in  which  they  thought  God  had  blessed  them,  we 
have  not  yet  felt  at  liberty  to  do  likewise.  We  have  to 
account  to  God,  and  our  own  conscience,  how  we  have 
acted  in  this  matter. 

Some  have  feared  because  of  the  smallness  of  our 
number.  Brethren,  we  have  yet  left,  in  the  bounds  of  our 
Presbytery,  almost  as  many  ministers,  exclusive  of  candi- 
dates, as  our  blessed  Lord  chose  to  spread  the  Gospel 
through  the  world.  And  whilst  we  acknowledge  the 
greatest  inferiority  to  those  twelve  champions  of  the 
Gospel,  yet,  we  profess  to  believe  that  neither  the  standing, 
nor  the  reputation  of  a  people  depends  on  their  numbers. 
If  this  were  admitted,  the  Roman  church,  when  it  Avas  at 
its  zenith  of  superstition  and  idolatry,  would  have  been 
the  most  permanent,  and  respectable  in  the  world.  But 
the  reformation  and  subsequent  events  have  taught  us  that 
that  was  not  the  case  with  her.  But  notwithstanding  some 
individuals  have  changed  their  ground,  yet,  as  far  as  we 


*  See  Mr.  Davis'  publication  in  South   Cflioliua,  niul   Mr.  Ci;»i.i.'iie.-.d'8  of 
Teimessce. 


liKIEF      IIIriTORICAL     SKETCH.  2-:>7 

have  learned,  but  very  few  of  the  numerous  and  respecta- 
ble societies  or  congregations  have  abandoned  us :  and 
some  individuals  of  those  few,  were  partly  constrained 
to  do  as  they  have  done,  from  their  local  situation. 

Some  of  you  are  afraid  you  cannot  be  supplied  by  the 
Presbytery.  Brethren,  the  same  Almighty  Lord  of  the 
harvest,  who  heard  your  prayers  on  that  subject  ten  years 
ago,  is  willing  to  hear  again.  Is  the  harvest  indeed  great 
and  the  laborers  fetv  ?  well  then,  pray  the  Lord  to  send 
more  laborers. 

Some  fear  lest  the  Presbytery  should  take  too  much 
liberty  in  licensing  and  ordaining  unlearned  men.  If  by 
this  you  mean,  you  are  afraid  the  Presbytery,  in  some 
instances,  will  dispense  with  the  dead  languages,  your  fears 
are  well  grounded.  But  if  you  are  afraid  we  will  license 
and  ordain  without  a  good  English  education,  we  hope 
your  fears  are  without  foundation.  And  while  we  thus 
candidly  declare  our  intention  to  receive  men  as  candi- 
dates, without  a  knowledge  of  the  languages,  who  are  men 
of  good  talents,  and  who  appear  to  be  evidently  called 
of  God,  believing,  as  we  do,  that  there  are  thousands  in 
the  Presbyterian  Church  of  such  description,  who  would 
make  more  able,  respectable,  and  more  useful  ministers  of 
Jesus  Christ,  than  many  who  say  they  have  been  brought 
up  at  the  feet  of  Gamaliel :  we  would  nevertheless 
recommend  it  to  all  parents  who  have  sons  who  promise 
fair  for  the  ministry,  to  have  them  taught  the  Greek 
language,  especially  the  Greek  Testament.  Some  of  us 
intend  to  do  ourselves  what  we  here  recommend,  and 
thereby  more  fully  convince  you  of  our  sincerity. 

We  would  just  add,  that  we  have  it  in  view  as  a  Pres- 
bytery, to  continue,  or  make  another  proposition  to  the 
Synod  of  Kentucky,  or  some  other  Synod,  for  a  re-union. 
If   we    can    obtain    it  witliuut   vinlatiu::   our  natural   and 


238  BRIEF     HISTORICAL      SKETCH. 

Scriptural  rights,  it  will  meet  the  most  ardent  wish  of  our 
hearts ;  if  we  cannot,  we  hope  to  be  enabled  to  commit 
ourselves  and  cause  to  Him  who  is  able  to  keep  us. 
Brethren,  if  we  live  at  the  feet  of  the  Redeemer,  and  feel 
constant  dependence  on  Him,  we  are  not  afraid  but  that 
he  will  be  our  God  and  director.  And  if  God  be  for  U8, 
ivho  nan  he  against  us?  We  therefore  entreat  you, 
brethren,  to  ivatch  and  he  sober. 

Cultivate  friendship  with  all  societies  of  Christians,  who 
maintain  the  fundamental  doctrines  of  the  Gospel,  and 
whose  lives  comport  with  their  profession;  but  avoid  the 
multitude  of  deceivers,  who  have  gone  out  into  the  world, 
and  strike  at  the  root  of  all  real  religion.  Avoid  them, 
we  entreat  you,  as  you  wouM  the  open  enemies  of  the 
cross  of  Christ. 

Crird  on  the  tvhole  armor  of  God.  Fight  the  good 
fight  of  faith,  live  in  ^jeacg,  and  the  God  of  peace  shall 
he  with  you.     Amen. 

SAMUEL   M'ADOW,  Moderator. 

Test.  YOUNG  EWING,  Clerk. 

Notwithstanding  the  peculiar  dijQSculties  with  which  this 
infant  Church  has  had  to  contend,  its  members  have 
continued  to  increase,  and  every  year  has  augured  more 
and  more   favorably  for  its   stability. 

The  first  Presbytery  became  so  much  enlarged  in  the 
course  of  three  years,  that  in  April,  1813,  at  the  Beach 
meeting  house,  Tennessee,  it  was  resolved  to  divide  it 
and  form  three  subordinate  Judicatories,  which  should 
constitute  a  Synod.  The  following  minute  is  the  preamble 
to  this  decision,  and  presents  a  pleasing  prospect  of  the 
gradual  increase  of  Cumberland  Presbyterians : 

"  Whereas,  the  Cumberland  Presbytery  have  made 
©verv  reasonable  effort  fi.'i-  a  re-union  witi!  the  Pre<bvterian 


BRIEF  HISTORICAL  SKETCU.      239 

Church ;  and  Avhereas,  the  extent  of  our  bounds  and  the 
number  and  local  situation  of  our  members,  now  render  it 
inconvenient  to  do  business  in  but  one  Presbytery  ;  and 
Avhereas,  the  constitution  of  a  Synod  is  desirable,  and  we 
hope  will  be  productive  of  good  consequences  in  various 
ways,  particularly  as  a  ti-ibunal  having  appellant  juiisdic- 
tion :  Resolved,"  etc. 

Five  of  the  members  were  ordered  to  meet  at  Mt. 
Carmel  meeting  house,  Tennessee,  on  the  first  Tuesday  of 
the  ensuing  August,  to  constitute  the  Elk  Presbytery, 
and  four  others  were  appointed  to  constitute  the  Logan 
Presbytery,  on  the  fifth  Tuesday  of  the  same  month,  at 
Red  River  meeting  house,  Kentucky.  These  Presbyteries 
Avere  directed  to  meet  the  Cumberland  Presbytery  on  the 
fifth  of  tlie  next  October  at  the  Beach  meeting  house, 
Tennessee,  to  constitute  the  Cumberland  Synod,  which  was 
done  accordingly. 

Soon  after  the  close  of  the  late  war,  the  tide  of 
emigration  began  to  flow  rapidly  westward,  which  greatly 
multiplied  demands  for  preaching ;  so  that  it  seemed  for  a 
time,  utterly  impossible  to  meet  them.  The  members  of 
the  Church,  however,  were  requested  by  Synod  to 
observe  the  fourth  Monday  of  May,  1817,  as  a  day  of 
fasting  and  prayer  to  Almighty  God  to  revive  his  work 
and  send  forth  more  laborers  into  his  vineyard.  The 
Great  Head  of  Zion  evidently  heard  the  cries  of  his 
people ;  the  succeeding  summer  was  a  time  of  much 
interest  to  the  Church  ;  and  in  the  fall  many  young  men 
of  promising  talents  became  candidates  for  the  ministry. 
This  added  fresh  life  to  the  body,  and  inspired  new- 
settlements  of  the  West  and  South  with  a  hope  of  yet 
being  supplied  with  preaching.  This  hope  was  not 
disappointed.  A  goodly  number  of  young  laborers  soon 
entered   the  field  for   the  purpose   of   gathering  up    the 


240  BRIEF     JIISTORICAL     SKETCH. 

scattered  disciples  of  Christ,  and  to  call  guilty  multitudcg 
to  repentance.  The  consequence  was,  those  that  had  been 
sighing  in  the  -wilderness  and  weeping  by  the  water 
courses,  because  there  was  none  to  break  to  them  the 
bread  of  life,  were  made  to  crj  out  how  beautiful  upon  the 
mountains  are  the  feet  of  him  that  bringeth  yood  tidings 
of  good,  that  publisheth  salvation,  that  saith  unto  Zion, 
thy  Crod  reigneth.  Stupid  sinners  were  also  awakened, 
and  many  precious  revivals  of  religion  immediately  com- 
menced. 

Here  was  discovered  more  clearly  than  ever,  the  provi- 
dence of  God  in  raising  up  the  Cumberland  Presbyterians. 
A  large  portion  of  the  western  population  were  partial  to 
the  Presbyterian  form  of  Church  government,  though  they 
could  not  receive  all  their  doctrinal  sentiments.  But  had 
the  Presbyterian  sentiments  been  generally  embraced,  still 
they  were  at  that  time  comparatively  without  funds  to 
educate  ministers,  or  to  send  them  into  the  field  after  they 
were  educated,  and  there  were  no  prospects  of  salaries 
from  the  frontiers ;  therefore,  but  few  of  their  clergymen 
were  to  be  found  in  the  whitened  harvest  of  the  West.  It 
is  also  true,  that  the  peculiarities  of  the  jNIethodists  and 
Baptists  were  thought  by  many  to  be  imsupported  by  the 
word  of  God  ;  consequently  they  were  unwilling  to  place 
themselves  and  families  under  the  ministry  of  cither 
denomination.  At  this  important  crisis,  the  Lord  of  the 
harvest  was  pleased  to  raise  up  the  Cumberland  Presbyte- 
rians, and  direct  them  to  take  a  midway  stand  between 
Calvinism  and  Arminianism  ;  and  to  open  a  school  for  the 
purpose  of  quaUfying  men  for  the  ministry  that  had  been 
previously  unknown  in  the  Presbyterian  Church,  viz :  an 
itinerant  school.  In  this  seminary,  scores  of  young 
heralds  of  the  cross  were  fitted  for  the  sacred  desk,  and 
strange  as  it  may  appear,  many  of  thorn  Car  surpassed  the 


BKIEF     HLSTURICAL     SKETCH.  241 

College  missionaries  of  the  East.  While  some  were 
"waiting  for  Education  Societies  to  open  the  door  for  them 
into  the  ministrj,  and  others  who  had  already  entered, 
were  waiting  for  Missionary  Societies  to  send  them  into 
the  field,  these  Cumberland  Pioneers  moved  on  with  the 
tide  of  emigration,  submitting  to  all  the  privations  and 
hardships  pecuUar  to  new  settlements,  with  but  little 
prospect  of  any  reward  in  this  life,  except  the  pleasure  of 
saving  souls.  Upon  the  whole,  I  firmly  beUeve,  that 
thousands  are  now  in  heaven,  and  others  are  on  their  way 
thither,  who  never  would  have  been  saved,  had  it  not  been 
for  the  labors  of  Cumberland  Presbyterians,  and  that  God 
haa  yet  an  important  part  for  them  to  act  in  spreading  the 
conquest  of  the  Redeemer's  Cross. 

The  following  brief  sketch  of  the  constitution  of  the 
several  Presbyteries,  will  show  the  rapid  growth  of  the 
Cumberland  Presbyterian  Church,  in  the  course  of  the 
last  twelve  years. 

At  Sugg's  Creek,  Tennessee,  October  22,  1819,  the 
McGee  Presbytery  was  stricken  ofif  from  the  Logan  Pres- 
bytery, by  an  order  of  Synod,  and  ordered  to  be  consti- 
tuted in  Missouri,  (then  a  Territory,)  on  the  fourth  Tues- 
day of  May  following. 

The  Synod  in  session  at  Russellville,  October  18,  1821, 
divided  the  Elk  Presbytery,  and  directed  two  new  Presby- 
teries to  be  constituted — one  to  be  known  by  the  name  of 
the  Alabama,  and  the  other  the  Tennessee  Presbytery.  At 
this  Synod,  also,  the  Anderson  Presbytery  was  stricken  off 
from  the  Logan  Presbytery,  and  the  Lebanon  from  the 
Nashville  Presbytery. 

By  an  order  of  Synod,  at  the  Beach  meeting  house, 
Tennessee,  October  16,  1822,  the  Illinois  Presbytery  was 
Stricken  off  from  Ander&on  and  McGee  Presbyteries. 

On  the   24th  of  October,  1823,  by  the  authority  of 
51  . 


242  BRIEF     HISTORICAL     SKETCn. 

Synod,  at  Russellville,  the  Alabama  Presbytery,  owing  to 
the  remote  situation  of  its  members  from  each  other,  the 
difficulty  of  meeting  in  time  of  high  water,  etc.,  "vvas 
dissolved,  and  a  part  of  its  members,  with  two  from  the 
Tennessee  Presbytery,  were  appointed  to  constitute  the 
Bigby  Presbytery.  The  balance  of  the  members  of  Ala- 
bama were  attached  to  the  Tennessee  Presbytery.  At 
this  same  Synod,  the  McGee  Presbytery  was  divided  for 
the  purpose  of  constituting  the  Arkansas  Presbytery. 

At  Cane  Creek  meeting  house,  October  22,  1824, 
owing  to  additions  to  the  ministry,  change  of  residence, 
etc.,  preachers  were  appointed  by  Synod  to  re-organize 
the  Alabama  Presbytery.  At  this  session,  the  Hopewell 
Presbytery  was  also  stricken  off  from  the  Nashville  Pres- 
bytery. It  was,  moreover,  deemed  indispensable  either  to 
divide  the  Synod  and  form  a  General  Assembly,  or  revise 
the  Constitution  of  the  Church,  so  as  to  admit  of  a  dele- 
gated Synod.  The  question  was  therefore  submitted  to 
the  consideration  of  the  several  Presbyteries. 

At  the  Synod  at  Princeton,  Kentucky,  October  25, 
1825,  the  Anderson  Presbytery  was  divided,  and  the 
Indiana  Presbytery  required  to  be  constituted. 

A  constitutional  majority  of  the  Presbyteries  reported 
to  this  Synod  in  favor  of  a  General  Assembly. 

After  discussing  the  question  at  some  length,  by  mutual 
consent,  a  decision  was  postponed  till  another  meeting  of 
the  Synod. 

At  this  session,  Commissioners  were  appointed  to  select 
a  site  for  Cumberland  College.  They  met  in  January 
following,  and  after  examining  several  places,  decided  in 
favor  of  the  vicinity  of  Princeton.  The  institution  went 
into  practical  operation  on  the  first  day  of  the  ensuing 
March,  on  the  manual  labor  plan.  It  now  numbers  about 
sixty  students,  and  is  in  a  tolerably  flourishing  condition. 


BRIEF     HISTORICAL     SKETCH.  2'43 

No  new  Presbyteries  were  formed  in  1826. 

The  Bamett  and  Knoxville  Presbyteries  were  appointed 
to  be  constituted,  by  order  of  Synod  in  session  at  Russell- 
ville,  Kentucky,  November  21,  1827.  The  former  was 
taken  from  the  McGee  and  the  latter  from  the  Lebanon 
Presbyteries. 

October  21,  1828,  the  Synod  at  Franklin,  Tennessee, 
ordered  the  St.  Louis  Presbytery  to  be  constituted,  and  to 
be  taken  from  the  Arkansas  Presbytery.  Also  Princeton 
Presbytery  was  stricken  from  Anderson  and  the  Sanga- 
mon from  Illinois  Presbyteries. 

The  subject  of  Temperance  was  discussed  at  this 
session  of  Synod,  and  the  following  resolution  unanimously 
adopted : — 

"  Resolved,  That  the  preachers  belonging  to  the  Cum- 
berland Presbyterian  Church,  both  ordained  and  licensed, 
and  hkewise  the  different  members,  be  requested  to  unite 
in  discountenancing  the  unnecessary  use  of  ardent  spirits 
in  their  several  congregations  and  families,  and  whereever 
else  their  influence  may  extend." 

Pursuant  to  this  resolution,  Temperance  Associations 
have  been  formed  throughout  the  bounds  of  the  Church, 
and  hundreds  and  thousands  have  been  induced  to  abandon 
entirely  the  use  of  the  intoxicating  fluid. 

The  subject  of  a  General  Assembly  was  again  brought 
before  the  Synod,  while  in  session  at  Franklin,  and  after 
considerable  discussion,  it  was  resolved  to  come  to  a 
decision  on  this  important  matter.  Before  the  vote  was 
taken,  an  aged  member  arose  and  recited  the  solemn 
manner  in  which  the  first  Presbytery  was  constituted. 
The  fear  of  God  seemed  to  fall  on  every  mind,  and 
breathless  silence  pervaded  the  house  for  several  minutes. 
It  was  then  proposed  that  the  oldest  preacher  present, 
should  implore  direction  from  heaven.     The  Rev,  Jas.  B. 


244  BRIEF     HISTORICAL      SKETCH. 

Porter,  being  the  oldest  member  present,  was  called  on  to 
discharge  this  duty.  Before  prayer,  he  recurred  in  a 
brief,  but  feeling  manner,  to  the  difficulties  through  which 
Cumberland  Presbyterians  had  already  passed,  and  to  the 
kind  providence  of  God,  that  had  been  displayed  in  their 
protection.  During  prayer,  much  access  seemed  to  be 
enjoyed  to  a  throne  of  grace ;  and  every  member  of  the 
house  appeared  to  reaUze  his  responsibility  to  the  Great 
Head  of  the  Church,  for  the  part  he  was  about  to  act. 
The  votes  were  then  called  for — when  it  appeared  a  large 
majority  were  in  favor  of  a  General  Assembly. 

The  Cumberland  Synod  was  then,  by  mutual  consent, 
divided,  and  the  four  following  Synods  ordered  to  be 
constituted,  viz :  The  Missouri  Synod,  embracing  the 
McGee,  Barnett,  Illinois,  St.  Louis,  Sangamon  and 
Arkansas  Presbyteries :  the  Green  Biver  Synod,  com- 
posed of  the  Logan,  Anderson,  Indiana  and  Princeton 
Presbyteries :  the  Franklin  Synod,  embracing  the  Nash- 
ville, Lebanon,  Knoxville  and  Hopewell  Presbyteries :  the 
Columbia  Synod,  consisting  of  the  Elk,  Tennessee,  Bigby, 
and  Alabama  Presbyteries. 

The  bounds  of  these  Synods  have  been  much  enlarged 
since  they  were  constituted,  and  the  following  new  Pres- 
byteries formed,  viz  :  Within  the  limits  of  the  Green  Biver 
Synod,  the  Kentucky,  Washington  and  Wabash  Presbyte- 
ries :  in  Franklin  Synod,  the  Forked-Deer  and  Hatchey 
Presbyteries :  and  in  the  Columbia  Synod,  the  Elyton  and 
Mississippi  Presbyteries. 

It  will  be  seen  from  this  brief  sketch,  that  Cumberland 
Presbyterians  have,  at  present,  twenty-five  Presbyteries, 
four  Synods,  and  a  General  Assembly. 

Their  number  of  preachers  is  thought  to  bo  near  four 
hundred,  besides  many  candidates  for  the  ministry.  But 
inasmuch  as  a  statistical  account  of  their  congregations 


BRIEF      HISTORICAL      SKETCH.  245 

and  ministers  has  never  yet  been  made  out,  their  numeri 
cal  strength  cannot  at  this  time  be  certainly  known. 
Some  have  expressed  surprise  that  this  should  have  been 
neglected  until  so  late  a  period.  It  is  my  view,  however, 
very  far  from  being  a  censurable  omission.  Too  frequent 
a  display  of  numbers  has  always  seemed  to  me  to  savor  of 
ostentation ;  and  I  have  thought  such  conduct  was  apt  to 
beget  an  undue  and  unsanctified  eagerness  for  the  procure- 
ment of  numbers.  Nevertheless,  as  there  appears  to  be 
so  much  anxiety  among  other  denominations,  to  know  the 
number  of  members  in  the  Cumberland  Presbyterian 
Church,  and  some  very  inaccurate  conjectures  have 
recently  been  published  on  this  subject,  it  is  probable  their 
statistics  will  be  shortly  submitted  to  the  pubhc. 

The  operations  of  Cumberland  Presbyterians  have 
heretofore  been  principally  confined  to  the  foUo^ving 
portion  of  the  valley  of  the  Mississippi,  viz :  The  States 
of  Kentucky,  Tennessee,  Alabama,  Mississippi,  Louisiana, 
Illinois,  Indiana,  and  the  Arkansas  Territory.  This  year, 
however,  they  have  had  a  most  glorious  revival  in  the 
western  part  of  the  State  of  Pennsylvania,  the  influence 
of  which  is  felt  to  some  extent  in  the  State  of  New  York. 
Several  flourishing  societies  have  recently  been  formed 
in  that  section  of  country  —  and  the  work  is  still  pro- 
gressing. 

They  have  kept  up  the  practice  of  holding  camp- 
meethigs  in  their  congregations,  ever  since  their  organiza- 
tion as  a  body.  Indeed,  this  custom  was  first  mtroduced 
by  that  part  of  the  Presbyterian  Church,  that  afterwards 
became  Cumberland  Presbyterians.  About  three  hundred 
of  these  meetings  are  now  held  every  year,  at  which  many 
profess  to  obtain  religion :  on  some  occasions  two  hundred 
and  upwards. 

At  first,  this  denomination,  like  aJl  other  branches  of 


246  BRIEF     HISTORICAL     SKETCH. 

the  Church,  wldle  in  infancy^  met  with  considerable 
opposition  from  other  sectaries.  They  have,  however, 
been  blessed  with  much  union  in  feeling  and  effort,  as  well 
as  in  doctrine,  among  themselves,  and  have  ever  kept 
their  pulpits  and  communion  open  to  all  orthodox 
Christians. 

They  have  cordially  united  with  other  denominations  in 
advancing  the  benevolent  enterprises  of  the  present  day. 
The  salutary  influence  of  Sabbath  Schools  is  felt,  to  a 
considerable  extent  throughout  then*  bounds,  and  they 
have  had  for  several  years  a  Missionary  School  in  the 
Chickasaw  nation.  It  has  recently,  however,  been  deemed 
expedient  to  close  the  operations  of  this  institution,  owing 
to  the  unsettled  state  of  the  Indians. 

On  the  subject  of  the  doctrines  of  Cumberland  Presby- 
terians, I  need  say  but  little,  inasmuch  as  their  Confession 
of  Faith  has  long  since  been  before  the  public.  I  will 
subjoin,  however,  the  following  extract  from  Buck's  Theo- 
logical Dictionary,  which  will  give  a  brief  outline  of  their 
views. 

1st.  "  They  hold  that  Adam  was  made  upright,  pure  and /rce;  that  he 
was  necessai'ily  under  the  moral  law,  which  binds  all  intelligences  ;  and 
having  transgressed  it,  he  was  consequently,  with  all  his  posterity  ex- 
posed to  eternal  punishment  and  misery. 

2d.  That  Christ,  the  second  Adam,  represented  just  as  many  as  the 
first,  consequently  made  an  atonement  for  all,  "  which  will  be  testified  in 
due  time."  But  that  the  benefit  of  that  atonement  \\i\\  be  only  received 
by  the  tnie  believer. 

3d.  That  all  Adam's  family  are  totally  depraved,  "  conceived  in  sin ; 
going  astray  from  the  womb,  and  all  children  of  wrath ;"  therefore  must 
"  be  born  again ;"  justified  and  sanctified,  or  they  never  can  enter  into 
the  kingdom  of  God. 

4th.  That  justification  is  by  faith  alone  as  the  Instrument  ;  by  the 
merits  of  Christ's  active  and  passive  obedience,  as  the  meritorious  cause ; 
and  by  the  operation  of  God's  Spirit,  as  the  efficient,  or  active  cause. 

5th.  That  as  the  sinner  is  justified  on  the  account  of  Christ's  righte- 
ousness being  imputed  or  accounted  to  him  ;  on  the  same  account  he 
will  be  enabled  to  go  on  from  one  dejjrce  of  grace  to  another,  in  a  pro- 


BRIEF     IIISTOKICAL      SKETCn.  2-i7 

gressive  life  of  sanctification,  until  he  is  fitted  to  be  gathered  into  tho 
gamer  of  God ;  who  will  certainly  take  to  glory  every  one  who  has 
been  really  justified;  that  is,  he,  Christ,  has  become  wisdom,  (light  to 
convince)  righteousness,  (to  justify)  sanctification,  (to  cleanse)  and 
redemption,  (to  glorify)  to  every  truly  regenerated  soul. 

6th.  That  there  are  three  persons  in  one  God,  co-equal,  essential,  and 
eternal ;  or  the  Father,  Word,  and  Holy  Ghost :  that  the  mediator  is 
very  God  and  very  man  ;  two  distinct  natures  in  one  person ;  therefore 
while  the  humanity  obeys  and  suffers,  there  is  infinite  worth  or  merit 
given  to  that  obedience  and  suffering,  by  the  union  of  the  divinity. 

They  dissent  from  the  Confession — in,  1st,  That  there  are  no  eternal 
reprobates.  2d,  That  Christ  died  not  for  a  part  only,  but  for  all  mankind. 
3d,  That  all  infants,  dying  in  infancy,  are  saved  through  Christ,  and 
sanctification  of  the  Spirit.  4th,  That  the  Spirit  of  God  operates  on  the 
world,  or  as  co-extensively  as  Christ  has  made  the  atonement,  in  such  a 
manner  as  to  leave  all  men  inexcusable. 

As  to  the  doctrines  of  predestination  and  election,  they  think,  (with 
many  eminent  and  modest  divines  who  have  written  on  the  subject,) 
they  are  mysterious,  and  they  are  not  well  pleased  with  the  application 
that  rigid  Calvinists,  or  Arminians,  make  of  them.  They  think  the 
truth,  on  that,  as  well  as  many  other  points  in  divinity,  lies  between  the 
opposite  extremes.  They  are  confident,  however,  that  those  doctrines 
should  not,  on  the  one  hand  be  so  construed  as  to  make  any  thing  the 
creature  has  done,  or  can  do,  at  all  meritorious  in  his  salvation ;  or  to  lay 
any  ground  to  say  "well  done  I;"  or  to  take  the  least  degree  of  the 
honor  of  our  justification  and  perseverance  from  God's  unmerited  grace, 
and  Christ's  pure  righteousness.  On  the  other  hand,  they  are  equally 
confident  those  doctrines  should  not  be  so  construed  as  to  make  God  the 
author  of  sin,  directly  or  indirectly ;  either  of  Adam's  sin,  or  any  subse- 
quent sin  of  his  fallen  race ;  or  to  contradict  the  express  and  repeated 
declarations  of  God's  word,  on  tlie  extent  of  the  atonement  and  opera- 
tions of  the  Spirit;  or  to  contradict  the  sincerity  of  God's  expostulations 
with  sinners,  and  make  his  oath  to  have  no  meaning,  when  he  swears 
he  has  no  pleasure  in  their  death  ;  or  to  resolve  the  whole  character  of 
the  Deity  into  his  sovereignty,  without  a  due  regard  to  all  other  of  his 
adorable  attributes.  Finally,  they  think  those  doctrines  ought  to  bo 
thought  and  spoken  of  in  a  consistency  with  God's  moral  government, 
which  always  has  for  its  object  the  hajjpiness  of  his  intelligent  creatures, 
when  it  consists  ^^•ith  his  justice,  and  tlie  honor  of  the  divine  throne." 

They  baptize  infants,  -where  one  or  both  the  parents  are 
believers  in  Christ,  and  permit  believing  adults,  who  have 
not  been  baptized  in  infancy,  to  select  their  own  mode  of 


248  BRIEF     HISTORICAL     SKETCH. 

baptism.  They  are  induced  to  grant  this  privilege  from  « 
belief  that  the  Bible  neither  specifies  the  quantity  of 
water  to  be  used  in  baptism,  nor  the  mode  of  receiving  it. 
Therefore,  they  think  the  subjects  of  this  ordinance  have 
as  good  a  right  to  a  choice  for  themselves,  as  communicants 
have  at  the  Lord's  Table,  some  of  whom  take  more  bread 
and  wine,  and  others  a  less  quantity.  Cumberland  Pres- 
byterians view  these  two  ordinances  equal  in  point  of 
importance,  and  do  not  feel  at  liberty  to  impose  restrictions 
in  administering  them,  where  the  word  of  God  imposes 
none. 


SCHOOL  GRAMMARS. 


I  The  Series  consists  of  Two  Parts, 

I.    JBCTLER'S    INTRODUCTORY    LESSONS    IN 

ENGLISH    GRAMMAR.— Eor    Beginners 
n.    BUTLER'S    PRACTICAL    GRAMMAR. 


Instead  of  offering-  to  the  public  their  own  commendations  of  these  books,  the  , 
publishers  have  the  pleasure  of  inviting  attention  to  the  following  communications : 

1.  From  Rev.  .1.  M'Clintock,  D.D.,  who  is  well  known  throughout  the  United  ' 
States  as  one  of  the   most  accomplished  scholars  and  skilful  educators.     As  a  ' 
professor  in  the  highest  institutions  of  learning,  as  the  author  of  a  most  successful 
series  of  classical  text  books,  and  as  editor  of  the  Quarterly  Review,  published  , 
by  the   Nortiiern  Methodist  Episcopal  Church,  in  the  city  of  New  York,  his 
reputation  is  as  wide  as  the  country. 

''  Bltler'b  '  Pr.\ctic.\l  QBAMM.iR  OP  THE  EsGiisa  La!»ou.\qe/  is  an  exceedingly  well- 
oonceiTed  and  well-executed  book.     It  is  scientific,  not  only  in  its  groundwork  (which 
every  element.-iry  book  ought  to  be),  but  also  in  itif  practical  methods  and  devices,  where 
empiricism  i.-<  too  often  substituted  for  science.     As  every  leiison  can  be  put  to  use  at  once,  ' 
the  leiimer  miikes  real  progress  with  every  page.     I  Lave  seen  no  Elementary  English  ' 
Grammar  that  plea.ses  me  better-— or  so  well. 

JOHN  M'CLINTOCK. 

New  York,  March  28, 1849. 

2.  From  Gkorgk  B.  Emerson,  of  Boston,  whose  commendation  of  any  text  | 
book  is  conclusive  evidence  of  its  great  merits.     He  stands  foremost  among  the 
men  to  whom  New  England  looks  up,  as  the  highest  authority  in  all  matters  , 
connected  with  education. 

<,      Dear  Sir — I  have  hardly  had  an  hour  since  I  received  your  note  accompanying  this  i 
Grammar,  which  was  not  absolutely  bespoken  for  gome  other  purpo.^ie.     On  looking  over  ' 
le  book  rapidly,  I  see  r'any  things  in  it  which  are  e-toelleut.     The  definitions  are  remark-  ' 
ably  simple  iind  cicar  ;  the  'ules  are  short  and  comprehensive  ;  and  the  arrangement  is  so  < 
good.,  and  the  exercises  so  h..-1i  "elected,  that  a  tolerable  teacher  might  be  very  successful 
in  teaching  the  principles  of  English  Grammar  by  the  aid  of  it.     It  forms,  moreover,  in 
the  way  it  is  intended  to  be  used,  what  every  Grammar  for  beginners  ought  to  form — an 
introduction  to  the  art  and  practice  of  composition. 

The  names  of  the  tenses  are  far  more  sensible  ami  philosophical  than  those  found  in 
most  Gramm.^rs,  which  indeed  are  often  quire  wrong  and  absurd ;  and  the  principles  of  J 
Syntax  and  of  Prosody  are  singularly  well  condensed,  without  becoming  too  abstract  and 
obscure.     In  a  future  edition.  '.  hope  he  will  give  the  same  condensation  to  the  rule*  fcr  , 
Punctuation.  I  am,  dear  sir,  very  truiy  yours, 

Oct.  27,  184.5.  GEO.  B.  EMEKSON 

To  J.  a.  Palfrey,  LL.D.,  O.D.,  Secretary  of  State. 

3.  The  following  are  extracts  from  the  opinions  of  distinguish-^d  scholars: — 


From  E.  I).   North,  Prof,  of  Rhetoric 
in  Ynle  CoUe<:e. 
"  It  is  the  most  scholarly  and  philosophie 
Grammar  that  I  know." 

A.  D.  Lord,  of  Ohio. 

"  I  consider  it  one  of  the  best  works  we 
.  havid  on  the  subject." 

Rev.  B.  P.  Aydelote,  of  Cincinnati. 

"  An  improvement,  In  every  respect,  upon 
I  preceding  works." 

(   Rich.  H.  Lee,  Prof  Woshin^fon  Coll. 
I      "I  heartily  recommcad  it  as  the  beet  now 
to  be  got.'' 


John  Leicis,  of  LJanscollen. 
"  It  is  really  what  its  title  indicates — A 
Practical  Grammar." 

Jno.  B.  L.  Sunk,  Terre  Haute.. 
"  Far  in  advance  of  any  now  in  use." 

E.  A.  Smith,  S'ip't  of  Cor.imon  Sckook, 
Statetotrn,  N   Y. 
"  I    prefer   it    befbre   Brown's   and   Bul- 
lions'." 

Mo.ttit  Soule,  North  Bridsrton. 
"My    beau    Ideal   of  an    English   Gram-' 


BRONSON'S 

OR, 

f  Mental  and  Vocal  Philosophy,  for  the  Development 
of  the  Mind  and  Body. 

COMPRISING 

1.  Tivo  or  Three  Hundred  of  the  Choicest  Anecdotes  in  our  Language. 

2.  Three  Thousand  Oratorical  and  Poetical  Readings  and  Recitations. 

3.  Five  Thousand  Proverbs.  Maxims,  Sayings.  Themes,  and  Laconics. 

4.  And  Several  Hundred  Elegant  Engravings,  to  lUustraie  the  iVork. 


) 


IT  CONTAINS: 

I.  All  the  Principles  of  Elocution,  in    will  Feel  and  Think  he  mngt  have,  and 
accoraance  with  Physiological  and  Men-  I  cannot  do  without  it, 
tal  Science:  II.  SIX  FULL  LENGTH 


VIEWS  of  the  Nerves  of  Organic  Life, 
of  Respiration,  of  the  Nerves  of  Sense 
and  Motion,  and  of  all  the  Muscles  and 
Bones  of  the  whole  Body,  clothed  and 
unclothed:  III.  Natural  and  Deformed 
Chests,  Positions  of  Ladies  and  Gentle- 
men, of  their  Bodies,  Hands,  Arms,  and 
Feet,  and  ONE  HUNDRED  Full 
Length  Oratorical  and  Poetical  Por- 
traits: IV.  FORTY-FOUR  MOUTHS, 
showing  every  position  to  produce  the 
FORTY-FOUR  sounds  of  our  Lan- 
guage :  V.  The  Common,  and  New 
Mode  of  Learning  the  Letters,  of  Spell- 
ing, and  of  Teaching  Children  to  Read, 
involving   the   Science    of   Phonology : 

VI.  Several  Hundred  Jaw  or  Muscle- 
Breakers,  for  Training  the  Voice,  while 
"Laughter  holds  both  of   his    sides." 

VII,  Flb'TY  ENGRAVINGS,  exhib- 
iting all  the  Phases  of  Passion,  with 
appropriate  examples  to  illustrate  them: 
VI II  An  immense  number  of  Ques- 
tions and  Subjects  suggested  for  Ly- 
ceums, Debating  Societies,  and  Social 
Parties:  IX.  The  largest  and  best  col- 
lection of  READINGS,  RECITA- 
TIONS, and  DKCLAMATIONS,  in- 
cluding' those  interspersed  with  his 
Popular  Lectures,  involving  every  va- 
riety of  Thought  and  Feeling,  and 
ranging  from  the  deepest  Tragedy  to 
the  highest  Comedy ;  with  something 
on  every  page,  calculated  to  make  one 
serious  and  gay  :  X.  By  being  printed 
in  double  columns,  and  certain  kinds  of 
type,  it  is  designed,  on  pliiloso|)hical 
principles,  t"  facilitate  the  arts  of  Read 


ITS  COMPARATIVE  MERITS. 

I.  An   examination  of  its  Contents 
and  their  Arrangement,  will  enable  one  ' 
to  institute  a  comparison  between  this  ^ 
work,  and  all  others  on  the  same  subject. 

II.  It  is  in  perfect  harmony  wirh  ^ 
what  is  known  of  all  that  is  NATURAL,  ( 
HUMAN,  and  DIVINE. 

III.  Its  foundations  are  deeply  laid' 
in  the  Philosophy  of  Mind  and  Vc 
Spirit  and  Matter;  and  the  principles' 
are  of  a  far-reaching  and  comprehensive  ' 
nature,  tending  to  produce  a  great  rev- ' 
olution  in  the  Art  of  R-eading  and , 
Speaking  with  Science  and  Eft'ect,  and 
the  development  of  the  WHOLE 
MAN,  Soul,  Mind,  and  Body. 

IV.  Its  method  is  that  of  ANALYSIS  . 
and   SYNTHESIS,    and   is   altogether! 
Progressive  and  Practical  in  its  charac- 
teristics. 

V.  Although  but  ONE  Elocutionary 
Principle  is  presented,  specifically,  on  ' 
any  page,  yet  each  Elementary  page  | 
contains,  incidentally,  ALL  the  Princi- 
ples of  Elocution. 

VI.  These    Principles    have    never  j 
been  known  to  fail,  when  faithfully  ap- 
plied, to  enable  one  to  Read.  Speak,  i 
and   Blow   on  Wind   Instruments,   for  ( 
hours    in   succession,   without   Hoarse- 
ness, or  injurious  Exhaustion  ;  and  they 
tend  to  the  Preservation  from,  and  Cure  ' 
of  Diseases  of  the  Throat  and   Lungs, 
Dyspepsia,  and  other  Complaints  inci- 
dental to  Public  Speaking,  and  a  Sed- 
entary Life. 

Vri.    It    is    BEAUTIFULLY    and  ^ 


ing,  Memorizing,  and  the  Preservation  I  SUBSTANTIALLY  got  up  in  the  oc- ) 
of  ihe  Eyesight — three  important  points  I  tavo  form,  of  between  three   and  four) 


of  attainment :  XI.  It  is  expressly  pre- 
pared for  use  in  all  SCHOOLS,  ACAD- 
EMIES, and  COLLEGES.  Male  and 
Female;  and  also  with  particular  ref- 
ereace  to  Private  Readers  and  Learn- 
ers !  XII.  In  a  word,  it  is  just  such  a 


bmk,  as  every  oon,  having  heard  of  it,  J  It  !9WLY  ONB   UOhLAB 


hundred  pages,  and  includes  a  greater  f 
variety  of  Prose  and  Pootrj^  than  any  ( 
other  system  of  Elocution,  and  contauis  '. 
DOUBLE  tho  amount  of  reading  mat-  ( 
ter  found  In  any  similar  work  in  the  I 
United  Statep,  and  yet— THF:    PRICJS  J 


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